Carranza offered a mark too vulnerable to be spared. He was inclined to mysticism, and there were many passages in his unfortunate _Comentarios_ which, separated from their context, afforded material for reprehension. The keen-sighted Melchor Cano was able to cite isolated texts to prove that he held the alumbrado doctrines of impeccability, of interior illumination, of the supreme merits of contemplation, of despising all exterior works and observances--in short that he defended the errors of the Begghards and Beguines, of Pedro Rúiz Alcaraz and of the Alumbrados who figured in the autos of Toledo.[41] It is significant of the advanced position of Spanish orthodoxy on the subject of mysticism that these accusations had no weight with the Council of Trent, which approved the Comentarios, nor with Pius V, when he permitted the publication of the book in Rome. When, at last in 1576, Gregory XIII yielded and condemned the book and its author, of the sixteen propositions which he was required to abjure only three bore any relation to mysticism, and these were on the border line between it and Protestantism--that all works without charity are sins and offend God, that faith without works suffices for salvation, and that the use of images and veneration of relics are of human precept.[42] [Sidenote: _SANCTITY OR HERESY_] In this inquisitorial temper it was a matter of chance whether a devotional writer should be canonized or condemned and mayhap both might befall him, as occurred to San Francisco de Borja, whose _Obras del Cristiano_ was put on the Index of 1559, though it disappeared after that of Quiroga in 1583.[43] Santa Teresa herself, the queen of Spanish mystics and, along with Santiago, the patron saint of Spain, was confined in a convent by the Nuncio Sega, who denounced her as a restless vagabond, plunged in dissipation under pretext of religion, and an effort was made to transport her to the Indies, which were a sort of penal settlement. But for the accident that Philip II became interested in her, she would probably have come down to us as one of the _beatas revelanderas_ whom it was the special mission of the Inquisition to suppress. When, in 1575, she founded a convent of her Barefooted Carmelites in Seville, they were denounced as _Alumbradas_; the inquisitors created a terrible scandal by going to the house with the guards to investigate, but they could substantiate nothing to justify prosecution. So, when in 1574 her spiritual autobiography was denounced to the Inquisition, it was held for ten years in suspense, and the Duchess of Alva, who possessed a MS. copy, was obliged to procure a licence to read it in private until judgement should be rendered--although finally, in 1588, it was printed by Fray Luis de Leon at the special request of the empress. Even after canonization her _Conceptos del Amor divino_, when printed with the works of her disciple Jerónimo Gracian, were put on the Index and remained there.[44] Her most