is a historical account written in the late 19th century. The bookexplores the phenomenon ofmodernSatanism inFrance, delvinginto its historical contexts and contemporary practices, particularly in relation to secret societies. Waite seeks to dissect truth from fiction surrounding the cultus diabolicus, investigating various claims about the worship of Lucifer and Black Magic. The opening of the book serves as an introduction to the concept of modern Satanism, outlining its emergence and relevance in the 19th century. Waite discusses the public perception of Lucifer and Satan, emphasizing a shift from traditional notions of evil to a more complex un derstanding of the forces influencing this diabolical worship. He introduces various types of evidence for moderndiabolism, includingtestimoniesfrom initiates of secret societies and a burgeoning interest within mystical circles. The segment establishes the framework for the more detailed explorations in subsequent chapters, presenting the author's intention to objectively as sess the reality of these practices and their implications for both religion and society if a short time ago that ultimate and universal source of reference, the per sonofaverageintelligence, hadbeenaskedconcerningModernDiabolism, or the Question of Lucifer, -What it is? Who are its disciples? Where is it practised? And why?-hewouldhavereplied, possiblywithsomeasperity: "The question of Lucifer! There is no question of Lucifer. Modern Dia bolism! There is no modern Diabolism." And all the advanced people and all the strong minds would have extolled the average intelligence, where upon the matter would have been closed hermetically, without disquieting and unwelcome investigations like the present. TheGreatTeacher of Christianity beheld Lucifer fall from heaven likelight ning, and, in a different sense, the modern world has witnessed a similar spectacle. Assuredly the demon of Milton has been cast down from the sky of theology, and, except in a few centres of extreme doctrinal concen tration, there is no place found for him. The apostles of material philoso phy have in a manner searched the universe, and have produced-well, the material philosophy, and therein is no question of Lucifer. At the opposite pole of thought there is, let us say, the spiritualist, in possession of many instruments superior, at least by the hypothesis, to the search-lights of sci ence, through which he receives the messages of the spheres and establishes a partial acquaintance with an order which is not of this world; but in that order also there appears to be no question of Lucifer, though vexed ques tions there are without number concerning "unprogressed spirits," to say nothing of the elementary. Between these poles there is the flux and reflux of multitudinous opinions; but, except at the centres mentioned, there is still no question of Lucifer; it has been shelved or dropped
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