▁lay ▁categories ". ▁He ▁noted ▁for ▁instance ▁that ▁Roman ▁Catholic ▁pri ests , ▁with ▁their ▁r ites ▁of ▁ex or c ism , ▁and ▁access ▁to ▁holy ▁water ▁and ▁bl essed ▁her bs , ▁could ▁be ▁conce ived ▁as ▁being ▁mag ical ▁pract ition ers . ▁Some ▁histor ians ▁have ▁drawn ▁a ▁different iation ▁between ▁those ▁pract ition ers ▁who ▁eng age ▁in ▁high ▁magic , ▁and ▁those ▁who ▁eng age ▁in ▁low ▁magic . ▁In ▁this ▁framework , ▁high ▁magic ▁is ▁seen ▁as ▁more ▁complex , ▁involving ▁length y ▁and ▁detailed ▁cer emon ies ▁as ▁well ▁as ▁s oph istic ated , ▁sometimes ▁expensive , ▁par aph ernal ia . ▁Low ▁magic ▁is ▁associated ▁with ▁simpler ▁rit uals ▁such ▁as ▁brief , ▁spoken ▁char ms . ▁ ▁However , ▁the ▁most ▁common ▁method ▁of ▁ident ifying , ▁differenti ating , ▁and ▁establish ing ▁mag ical ▁pract ition ers ▁from ▁common ▁people ▁is ▁by ▁init iation . ▁By ▁means ▁of ▁r ites ▁the ▁mag ician ' s ▁relationship ▁to ▁the ▁super natural ▁and ▁his ▁entry ▁into ▁a ▁closed ▁professional ▁class ▁is ▁established ▁( o ften ▁through ▁rit uals ▁that ▁simulate ▁death ▁and ▁reb irth ▁into ▁a ▁new ▁life ). ▁M auss ▁arg ues ▁that ▁the ▁powers ▁of ▁both ▁special ist ▁and ▁common ▁mag icians ▁are ▁determined ▁by ▁cult ur ally ▁accepted ▁standards ▁of ▁the ▁sources ▁and ▁the ▁bread th ▁of ▁magic : ▁a ▁mag ician ▁cannot ▁simply ▁invent ▁or ▁claim ▁new ▁magic . ▁In ▁practice , ▁the ▁mag ician ▁is ▁only ▁as ▁powerful