lence infuses a contagious element into private views and impressions, he has given currency to the Question of Lucifer, has promoted it from obscurity into prominence, and has made it the vogue of the moment. It is true that, by his vocation of novelist, he is suspected of inventing his facts, and Dr "Papus," president of the influential Martinist group in French occultism, states quite plainly that the doors of the mystic fraternities have been closed in his face, so that he can know nothing, and his opinions are consequently indifferent. I have weighed these points carefully, but unless the mystic fraternities are connected with diabolism, which Papus would most rightly deny, the exclusion does not remove the opportunity of first-hand knowledge concerning the practice of Satanism, and, "brilliant imagination" apart, M. Huysman has proved quite recently that he is in mortal earnest by his preface to a historical treatise on "Satanism and Magic," the work of a literary disciple, Jules Bois. In a criticism, which for general soberness and lucidity does not leave much to be desired, he there affirms
