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 much deeper sense than good. The saint endeavours to recover a gift which he has lost; the sinner tries to obtain something which was never his. In brief, he repeats the Fall.'

'But are you a Catholic?' said Cotgrave.

'Yes; I am a member of the persecuted Anglican Church.'

'Then, how about those texts which seem to reckon as sin that which you would set down as a mere trivial dereliction?'

'Yes; but in one place the word "sorcerers" comes in the same sentence, doesn't it? That seems to me to give the key-note. Consider: can you imagine for a moment that a false statement which saves an innocent man's life is a sin? No; very good, then, it is not the mere liar who is excluded by those words; it is, above all, the "sorcerers" who use the material life, who use the failings incidental to material life as instruments to obtain their infinitely wicked ends. And let me tell you this: our higher senses are so blunted, we are so drenched with materialism, that we should probably fail to recognize real wickedness if we encountered it.'

'But shouldn't we experience a certain horror—a terror such as you hinted we would experience if a rose tree sang—in the mere presence of an evil man?'

'We should if we were natural: children and women feel this horror you speak of, even animals experience it. But with most of us convention and civilization and education have blinded and deafened and obscured the natural reason. No, sometimes we may recognize evil by its hatred of the good—one doesn't need much penetration to guess at the influence which dictated, quite