The account of magic in John’s ninth, tenth, eleventh, and twelfth chapters is largely derived without acknowledgment from that of Isidore of Seville.[466] We have already seen how this became a stock description of the subject copied with little change by successive writers and embodied in the decretals of the church. It is rather surprising that a writer as well versed in the classics as John is generally supposed to be should not have borrowed his account more directly from some such ancient Latin writers as Pliny and Apuleius. John, however, alters the wording and arrangement and consequently the emphasis considerably. He makes it seem, for example, that several magic arts, which really have nothing to do with predicting the future, are sub-varieties of divination. He also adds some new varieties to Isidore’s list of practitioners of the magic arts. The _vultivoli_ try to affect men by making images of them from wax or clay. _Imaginarii_, on the other hand, make images with the intent that demons should enter these images and instruct them in regard to doubtful matters. Besides interpreters of dreams (_conjectores_) and chiromancers John further mentions _specularii_ who practise divination by gazing into polished surfaces such as the edges of swords, basins, and mirrors. It was this art that Joseph is described as exercising or pretending to exercise, when he charged his brothers with having made off with the cup in which he was wont to practice divination. The thirteenth and closing chapter of John’s first book is a long list of omens from Roman history and Latin literature, especially Vergil. [Sidenote: Relation of Thomas Becket to John’s discussion.] In the second book he resumes the same subject after a brief and somewhat apologetic preface in which he states that all things are of use to the wise man. Therefore he responds with alacrity to Thomas Becket’s request that he publish his trifles, introducing interpreters of dreams and astrologers with some other triflers. We shall later meet with some further explanation of Thomas’ interest in such matters. It is perhaps significant that John further expresses his confidence that Thomas will faithfully protect those in whom he has inspired boldness of utterance,[467] but it would be too much to assume from it that John fears any persecution because he discusses such subjects. More likely he merely shares the common medieval fear of the envious bite of critics and reviewers, or wishes to remind Thomas of his need of his patronage. At any rate he closes the prologue with the request that Thomas will correct any mistake in either book. [Sidenote: Inconsistent Christian attitude toward superstition.]