ow, Sir John Chaldfield thinks it proper to enlarge at great length upon the threefold nature

ir respective psychological states, I shall take leave to summarise a few of his remarks and omit the rest. The whole section, in fact, might

imself, 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 furth

s follows-at least so fa

*

height and depth. He can devote himself to God or Satan; and there are two methods by which he can attain to proficiency in

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: su

er from the high mysticism of contemp

e feared, even in matters pertaining to salvation, for, although their power has been vastly restricted by the union of the divine and human natures in the Incarnation of the Son of God,

r, since the year of redemption, Simon Magus himself, could be deal

ther enormities: there must also be resident in the aspirant a peculiar faculty, corresponding to, if not identical with, the glorious endowment of the contemplative. If, however, all these and other conditions are fulfi

condition and character, but that which binds them together is the fact that they all alike deal directly with invisible things, and not, as others do, through veils and symbols. Since the Incarnation, however, all baptized persons who frequent the sacraments are in a certain d

s austerities, he was so far free of danger that he was able, as has been already remarked, to dig and talk without interrupting the exercise of his higher faculties. He had then passed to the illuminative stage, and had remained, again for one year, in the process of being informed, taught and kindled in preparation for the third and last stage of union with the Divine-elsewhere named the Way of Perfection. He had been

life; solitude, an essential to that life, was impossible to him: but he had done what he could by asceticism and the habit o

plane; and he had opened his spiritual eyes on to a terrible future for which he had had but little preparation. The result had been a kind of paralysis of his whole nature, and henceforward the rest of his life, Sir John maintains, had been darkened by his first definite experience in the mystical region. If indeed this King was none other than Henry the Sixth, Sir John's explanation is an int

to the effect that it contains a little nonsense, a good deal of truth, and a not intolerable admixture of superstition. He added further that Sir John mu

is meat: and of Master Li

erium meum; et gemitus meu

before Thee: and my gro

s. xxxv