Sir John is somewhat obscure; and I suspect that he does not fully understand the theory that he attempts to state, which I suppose was taught him originally by Richard Raynal himself, and subsequently illustrated by the priest’s own studies.  He instances several cases as examples of the classes of persons to which he refers; but his obscurity is further deepened by the action of the zealous and discreet scribe, who, as I have said in the preface, has been careful to omit nearly all the names in Sir John’s original manuscript.

Briefly, his theory is as follows—­at least so far as I can understand him.

* * * * *

It is at once man’s glory and penalty that he is a mixed being.  By the possession of his complex nature he is capable of both height and depth.  He can devote himself to God or Satan; and there are two methods by which he can attain to proficiency in either of those services.  He can issue forth through his highest or lowest self, according to his own will and predispositions.

Most men are predisposed to act through the lower or physical self; and by an interior intention direct their actions towards good or evil.  Those that serve God in this manner are often incapable of high mystical acts; but they refrain generally from sin; and when they sin return through Penance.  Those who so serve Satan sin freely, and make no efforts at reformation.  A few of these, by a wholehearted devotion to evil, succeed in establishing a relation between themselves and physical nature, and gain a certain control over the lower powers inherent in it.  To this class belong the less important magicians and witches; and even some good Christians possess such powers (which we now call psychical) which, generally speaking, they are at a loss to understand.  Such persons can blast or wither by the eye; they have a strange authority over animals; [I append a form of words which Sir John quotes, and which, he says, may be used sometimes lawfully even by christened men.  It is to be addressed in necessity to a troublesome snake.  “By Him who created thee I adjure thee that thou remain in the spot where thou art, whether it be thy will to do so or otherwise.  And I curse thee with the curse wherewith the Lord hath cursed thee.”] and are able to set up a connection between inanimate material objects and organic beings. [He instances the wasting of an enemy by melting a representation of him fashioned in wax.] But such magic, even when malevolent, need not be greatly feared by Christian men living in grace:  its physical or psychical influence can be counteracted by corresponding physical acts:  such things as the sign of the cross, the use of sacramentals, the avoidance of notoriously injurious follies such as beginning work on Friday, the observance of such matters as wearing Principium Evangelii secundum Joannem on the person, and the paying of ocular deference to Saint Christopher on rising—­these precautions and others like