A last faint breath of mysticism is found in the _Tratado de la Hermosura de Dios_ (1641) by the Jesuit, Juan Eusebio Nieremberg (1590-1658), whose prose, though elegant and relatively pure, lacks the majesty of Luis de León's and the persuasiveness of Granada's. More familiar in style, the letters of Felipe IV.'s friend, María Coronel y Arana (1602-65), known in religion as Sor MARÍA DE JESÚS DE ÁGREDA, may still be read with pleasure. Professed at sixteen, she was elected abbess of her convent at twenty-five, and her _Mística Ciudad de Dios_ has gone through innumerable editions in almost all languages; her _Correspondencia con Felipe IV._ extends over twenty-two years, from 1643 onwards, and is as remarkable for its profound piety as for its sound appreciation of public affairs. The common interest of King and nun began with the doctrine of the Immaculate Conception, which both desired to have defined as an article of faith; domestic and foreign politics come under discussion later, and it soon becomes plain that the nun is the man. While Felipe IV. weakly laments that "the Cortes are seeking places, taking no more notice of the insurrection than if the enemy were at the Philippines," Sor María de Jesús strives to steady him, to lend him something of her own strong will, by urging him to "be a King," "to do his duty." There is a curious reference to the passing of Cromwell—"the enemy of our faith and kingdom, the only person whose death I ever desired, or ever prayed to God for." Her practical advice fell on deaf ears, and when she died, no man seemed left in Spain to realise that the country was slowly bleeding to death, becoming a cypher in politics, in art, in letters.