Miss Corelli has ventured freely into the domain of spiritual things, and has dealt, with more daring than knowledge, with esoteric mysteries. The great reading public knows little of these matters, because, as a rule, they have been expressed by writers whose works are too abstruse to catch the popular ear. It is only when they are handled by writers of imaginative fiction that they become popularly known at all. In ‘The Sorrows of Satan’ Miss Corelli has earned a reputation for originality by advancing a theory which is older than many of the hills. It has been for ages a rooted religious belief, but it is wholly in conflict with the theological ideas which are taught in our churches and chapels, and has, therefore, a startling air of strangeness to the average church and chapel-goer. The theory is thus expressed in Mr. C. G. Harrison’s lectures on ‘The Transcendental Universe’: ‘It is generally supposed that Satan is the enemy of spirituality in man; that he delights in his degradation, and views with diabolical satisfaction the development of his lower nature and all its evil consequences. The wide, and almost universal, prevalence of this mediaeval superstition only makes it all the more necessary to protest against it as a grotesque error.... It would probably be much nearer the truth to say that the degradation and suffering of mankind, for which the adversary of God is responsible, so far from affording him any satisfaction, afflict him with a sense of failure and deepen his despair of ultimate victory.’ This is, of course, the root idea of ‘The Sorrows of Satan,’ and if the theme had been handled with reserve and dignity a very noble book indeed might without doubt have been built upon it. But Miss Corelli has not had the power to confine herself within the limits of the severe and lofty conception of the old Theosophists. Her sorrowful Satan grows first melodramatic and then absurd. The notion that the great sad adversary of Almighty Goodness is settled in a modern London hotel, with a private cook of his own, and a privately engaged bath of his own, carries the reader away from the original conception to the burlesque--vulgar and flagrant--of the mystery-plays of the Middle Ages; and the devotion of supernatural power to the preparations for a suburban garden-party is purely ludicrous. Miss Corelli has seized the Theosophic thought, which in itself is far nobler and more poetic than the Miltonic, but she has not been strong enough to use it. She has fallen under the weight of her chosen theme, and the result is that her demoniac hero is at one time presented as a majestic and suffering spirit, and at another as a mere Merry Andrew.