of the darkness, subsisting under
each of these distinctive forms, is said to be in practice at the
present moment, and to be characterised, as it was in the past, by the
strong evidence of miracles,--in other words, by transcendental
phenomena of a very extraordinary kind, connecting in a direct manner
with what is generically termed Black Magic. Now, Black Magic in the
past may have been imposture reinforced by delusion, and to state that
it is recurring at the present day does not commit anyone to an opinion
upon its veridical origin. To say, also, that the existence of modern
diabolism has passed from the region of rumour into that of exhaustive
and detailed statement, is to record a matter of fact, and I must add
that the evidence in hand, whatever its ultimate value, can be regarded
lightly by those only who are unacquainted with its extent and
character. This evidence is, broadly, of three kinds:--(a) The testimony
of independent men of letters, who would seem to have come in contact
therewith; (b) the testimony volunteered by former initiates of such
secret associations as are dedicated to a _cultus diabolicus_; (c) the
testimony of certain writers, claiming special sources of information,
and defending some affected interests of the Roman Catholic Church.

My purpose in this book is to distinguish, so far as may be possible,
what is true from what is false in the evidence, and I have undertaken
the task, firstly, because modern mystics are accused, _en masse_, of
being concerned in this cultus; secondly, because the existence of
modern Satanism has given opportunity to a conspiracy of falsehood which
is wide in its ramifications, and serious on account of its source;
thirdly, because the question itself has awakened considerable interest
both within and without transcendental circles, and it is desirable to
replace hazy and exaggerated notions by a clear and formal statement.

I have connected the new diabolism with France in my title, because the
evidence in each of its kinds has been filed by French writers, and we
have no other source of information. So far as that evidence is sound,
we have to thank France for producing it; but, on the other hand, should
it prove that a whole city of invention has been constructed, "with all
its spires and gateways," upon a meagre basis of fact, it is just that
French imagination should have full credit for the decorative art which
has adorned this Question of Lucifer.