INTRODUCTION
from the saints the right of intercession in behalf of the sinners. Neither the Renaissance of ancient learning nor the institution of modem science could prevail against Satan. As a matter of fact, the growth of the interest in the Devil has been on a level with the development of the spirit of philosophical inquiry. French classicism, to be sure, occasioned a setback for our hero. As a member of the Christian hierarchy of supernatural personages, the Devil could not help but be affected by the ban under which Boileau placed Christian supernaturalism. But even the eighteenth century, a period so inimical to the Supernatural, produced two master-devils in fiction: Le Sage's Asmodeus and Cazotte's Beelzebub—worthy members of the august company of literary Devils.
But as if to make amends for its long lack of appreciation of the Devil's literary possibilities, France, in the beginning of the nineteenth century, brought about a distinct reaction in his favour. The sympathy extended by that country of revolutionary progress to all victims and to all rebels, whether individuals or classes or nations, could not well be denied to the celestial outlaw. The fighters for political, social, intellectual, and emotional liberty on earth, could not withhold their admiration from the angel who demanded freedom of thought and independence of action in heaven. The rebel of the Empyrean was hailed as the first martyr in the cause of liberty, and his rehabilitation in heaven was demanded by the rebels on earth. Satan became the symbol of the restless, hapless nineteenth century. Through his mouth that age uttered its protest against
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