Here may be mentioned, a little out of his date, but hardly out of his place, for it is difficult to say where he ought to be classed, the _Viage Entretenido_, or ‘Amusing Voyage,’ of Agustin de Roxas or Rojas. He was a very busy miscellaneous writer, who led a strange roaming life as a soldier, strolling actor, and in some sense _pícaro_. The _Viage Entretenido_ is the only part of his work which survives. It is a rather incoherent autobiography, swollen out by specimens of the _loas_ he wrote for his fellow-actors. The historical value of the book is considerable, for Roxas gives a very full account of the theatrical life of his time, and is the standard authority for the early history of the Spanish stage. The literary merits of the book are not small, for, consciously or unconsciously he takes, and keeps, the tone of the true artistic Bohemian, the wandering _enfant sans souci_ to whom the hardships of his life, long tramping journeys, hunger, poverty, rags, and spasms of furious hard work are endurable because they give him intervals of reckless idleness, and save him from what he especially hates, which is orderly industry. The _Viage Entretenido_ was the model of Scarron’s _Voyage Comique_. It appeared perhaps in 1603, but certainly very early in the seventeenth century.[56] [SN: _The Mystics._] A survey of Spanish literature of the great epoch cannot end more appropriately than with the writers who by common consent are called the Mystics. The term has become established in use, and there would be pedantry in rejecting it. Yet it is far from being accurately applied. What is, properly speaking, called Mysticism is not congenial to the Spaniard, and was inevitably odious to the Inquisition. A train of religious thought which led infallibly to trust in the “Inner Light,” to the contempt for dogma, to indifference to the hierarchy, and to the preference for emotional piety over morality of conduct, could not but be suspect to a body which existed for the purpose of maintaining the authority of the Church. One Spaniard, Miguel de Molinos, did indeed show himself a true mystic, and was the father of the “Quietism” of the later seventeenth century. But Molinos lived in Italy, did not address his countrymen, and found his following mainly in France. There were a few _alumbrados_, as the Spaniards called them--“Illuminati”--in Spain, as there were a few Protestants; but they were exceptions, and examples of mere personal eccentricity. The Inquisition had the sincere support of the nation in stamping out both. When it went too far and condemned what the Spaniards did not dislike, as when, for instance, the _Guia de Pecadores_--‘The Guide for Sinners’--of Luis de Granada was put in the Index, the Inquisition was forced to reverse its decision. But it had the approval of the country in its efforts to suppress teaching which had a dangerous tendency to arrive at the doctrine that, when