It must be confessed that in weaving this tissue of fabrications Taxil showed consummate skill as a romancer and a profound knowledge of the possibilities of human credulity. He made a happy hit in calling the heroine of his Stygian story Diana, since in the annals of witchcraft the pagan goddess of the chase is wont to frequent the nocturnal assemblies of demons, and in mediæval theology the phrase “_congressus Sabathi cum Diana_” was a common expression for intercourse with Satan. Another masterly stroke was to represent her deliverance from the snares of evil spirits and the hallucinations of Luciferianism as a miracle of grace wrought through the mediation of Joan of Arc, thus furnishing an argument in favor of the canonization of the Maid of Orleans, which the cleverest _advocatus diaboli_ would be unable to answer. At this time Taxil prepared also a Catholic prayer book entitled _Eucharistic Novena_, published under the name of Diana Vaughan, and containing forms of supplication against unbelief, worldly indifference and lukewarmness, hardness of heart, blasphemy, and unchastity. The covert sarcasm which pervades the entire manual of devotion comes out most clearly in the section on the violation of the seventh commandment. A copy of the work, which had been approved by the Archbishop of Genoa, was sent to Cardinal Parocchi, with a letter signed “Your Eminence’s most devoted servant in Jesus, Mary, and Joseph, Diana Vaughan,” and five hundred francs, of which two hundred and fifty were to be used for organizing an international antimasonic congress, and the rest to be given as Peter’s pence to the Pope. The cardinal replied with great cordiality to his “dear daughter in our Lord,” called her conversion “one of the most glorious triumphs of grace,” and added, “I am reading at this very moment your Memoirs with burning interest.” He gave her his blessing, and conveyed “the thanks and special benediction of his Holiness.” Numerous letters of a like character were received from the Vatican. On May 27, 1896, the General Secretary of the Apostolic See, Verzichi, wrote that “his Holiness had read her _Eucharistic Novena_ with extreme pleasure”; two months later the Pope’s private secretary, Vincenzo Sardi, thanked her in the name of Leo XIII for her exposure of Crispi, and bade her “continue to write and to unmask the godless sect,” and the _Civiltà Cattolica_, the official organ of the papacy, praised her “inexhaustibleness in precious revelations, which are unparalleled for their accuracy and usefulness. Freemasonry is confounded, and seeks to evade the blows of the valiant championess by denying her existence, and treating her as a myth. It is a pitiable shift, but Freemasonry can find no better refuge.” “Your pen and your piety,” wrote Monsignore Villard, October 15, 1896, “are predestined to demolish the foes of mankind. The good works of the saints have always met with opposition, and it is no