Guest Speaker: H. P. Lovecraft: Supernatural Horror In Literature, Part VI

VI. Spectral Literature On The Continent

On the continent literary horror fared well. The celebrated short tales and novels of Ernst Theodor Wihelm Hoffmann (1776-1822) are a by-word for mellowness of background and maturity of form, though they incline to levity and extravagance, and lack the exalted moments of stark, breathless terror which a less sophisticated writer might have achieved. Generally they convey the grotesque rather than the terrible. Most artistic of all the continental weird tales is the German classic Undine (1814), by Friedrich Heinrich Karl, Baron de la Motte Fouqué. In this story of a water-spirit who married a mortal and gained a human soul there is a delicate fineness of craftsmanship which makes it notable in any department of literature, and an easy naturalness which places it close to the genuine folk-myth. It is, in fact, derived from a tale told by the Renaissance physician and alchemist Paracelsus in his Treatise on Elemental Sprites.
Undine, daughter of a powerful water-prince, was exchanged by her father as a small child for a fisherman's daughter, in order that she might acquire a soul by wedding a human being. Meeting the noble youth Huldbrand at the cottage of her fosterfather by the sea at the edge of a haunted wood, she soon marries him, and accompanies him to his ancestral castle of Ringstetten. Huldbrand, however, eventually wearies of his wife's supernatural affiliations, and especially of the appearances of her uncle, the malicious woodland waterfall-spirit Kuhleborn; a weariness increased by his growing affection for Bertalda, who turns out to be the fisherman's child for whom Undine was changed. At length, on a voyage down the Danube, he is provoked by some innocent act of his devoted wife to utter the angry words which consign her back to her supernatural element; from which she can, by the laws of her species, return only once--to kill him, whether she will or no, if ever he prove unfaithful to her memory. Later, when Huldbrand is about to be married to Bertalda, Undine returns for her sad duty, and bears his life away in tears. When he is buried among his fathers in the village churchyard a veiled, snow-white female figure appears among the mourners, but after the prayer is seen no more. In her place is seen a little silver spring, which murmurs its way almost completely around the new grave, and empties into a neighboring lake. The villagers show it to this day, and say that Undine and her Huldbrand are thus united in death. Many passages and atmospheric touches in this tale reveal Fouqué as an accomplished artist in the field of the macabre; especially the descriptions of the haunted wood with its gigantic snow-white man and various unnamed terrors, which occur early in the narrative.

Not so well known as Undine, but remarkable for its convincing realism and freedom from Gothic stock devices, is the Amber Witch of Wilhelm Meinhold, another product of the German fantastic genius of the earlier nineteenth century. This tale, which is laid in the time of the Thirty Years' War, purports to be a clergyman's manuscript found in an old church at Coserow, and centres round the writer's daughter, Maria Schweidler, who is wrongly accused of witchcraft. She has found a deposit of amber which she keeps secret for various reasons, and the unexplained wealth obtained from this lends colour to the accusation; an accusation instigated by the malice of the wolf-hunting nobleman Wittich Appelmann, who has vainly pursued her with ignoble designs. The deeds of a real witch, who afterward comes to a horrible supernatural end in prison, are glibly imputed to the hapless Maria; and after a typical witchcraft trial with forced confessions under torture she is about to be burned at the stake when saved just in time by her lover, a noble youth from a neighboring district. Meinhold's great strength is in his air of casual and realistic verisimilitude, which intensifies our suspense and sense of the unseen by half persuading us that the menacing events must somehow be either the truth or very close to the truth. Indeed, so thorough is this realism that a popular magazine once published the main points of The Amber Witch as an actual occurrence of the seventeenth century!

In the present generation German horror-fiction is most notably represented by Hanns Heinz Ewers, who brings to bear on his dark conceptions an effective knowledge of modern psychology. Novels like The Sorcerer's Apprentice and Alrune, and short stories like “The Spider,” contain distinctive qualities which raise them to a classic level.

But France as well as Germany has been active in the realm of weirdness. Victor Hugo, in such tales as Hans of Iceland, and Balzac, in The Wild Ass's Skin, Seraphita, and Louis Lambert, both employ supernaturalism to a greater or less extent; though generally only as a means to some more human end, and without the sincere and dæmonic intensity which characterizes the born artist in shadows. It is in Theophile Gautier that we first seem to find an authentic French sense of the unreal world, and here there appears a spectral mystery which, though not continuously used, is recognizable at once as something alike genuine and profound. Short tales like "Avatar," "The Foot of the Mummy," and "Clarimonde" display glimpses of forbidden vistas that allure, tantalize, and sometime horrify; whilst the Egyptian visions evoked in "One of Cleopatra's Nights" are of the keenest and most expressive potency. Gautier captured the inmost soul of æon-weighted Egypt, with its cryptic life and Cyclopean architecture, and uttered once and for all the eternal horror of its nether world of catacombs, where to the end of time millions of stiff, spiced corpses will stare up in the blackness with glassy eyes, awaiting some awesome and unrelatable summons. Gustave Flaubert ably continued the tradition of Gautier in orgies of poetic phantasy like The Temptation of St. Anthony, and but for a strong realistic bias might have been an arch-weaver of tapestried terrors. Later on we see the stream divide, producing strange poets and fantaisistes of the symbolic and decadent schools whose dark interests really centre more in abnormalities of human thought and instinct than in the actual supernatural, and subtle story-tellers whose thrills are quite directly derived from the night-black wells of cosmic unreality. Of the former class of "artists in sin" the illustrious poet Baudelaire, influenced vastly by Poe, is the supreme type; whilst the psychological novelist Joris-Karl Huysmans, a true child of the eighteen-nineties, is at once the summation and finale. The latter and purely narrative class is continued by Prosper Merimée, whose Venus of Ille presents in terse and convincing prose the same ancient statue-bride theme which Thomas Moore cast in ballad form in The Ring.

The horror-tales of the powerful and cynical Guy de Maupassant, written as his final madness gradually overtook him, present individualities of their own; being rather the morbid outpourings of a realistic mind in a pathological state than the healthy imaginative products of a vision naturally disposed toward phantasy and sensitive to the normal illusions of the unseen. Nevertheless they are of the keenest interest and poignancy; suggesting with marvelous force the imminence of nameless terrors, and the relentless dogging of an ill-starred individual by hideous and menacing representatives of the outer blackness. Of these stories “The Horla” is generally regarded as the masterpiece. Relating the advent to France of an invisible being who lives on water and milk, sways the minds of others, and seems to be the vanguard of a horde of extra-terrestrial organisms arrived on earth to subjugate and overwhelm mankind, this tense narrative is perhaps without a peer in its particular department; notwithstanding its indebtedness to a tale by the American Fitz-James O'Brien for details in describing the actual presence of the unseen monster. Other potently dark creations of de Maupassant are Who Knows?, The Spectre, He, The Diary of a Madman, The White Wolf, On the River, and the grisly verses entitled Horror.

The collaborators Erckmann-Chatrian enriched French literature with many spectral fancies like The Man-Wolf, in which a transmitted curse works toward its end in a traditional Gothic-castle setting. Their power of creating a shuddering midnight atmosphere was tremendous despite a tendency toward natural explanations and scientific wonders; and few short tales contain greater horror than The Invisible Eye, where a malignant old hag weaves nocturnal hypnotic spells which induce the successive occupants of a certain inn chamber to hang themselves on a cross-beam. The Owl's Ear and The Waters of Death are full of engulfing darkness and mystery, the latter embodying the familiar over-grown-spider theme so frequently employed by weird fictionists. Villiers de l'Isle Adam likewise followed the macabre school; his "Torture by Hope," the tale of a stake-condemned prisoner permitted to escape in order to feel the pangs of recapture, being held by some to constitute the most harrowing short story in literature. This type, however, is less a part of the weird tradition than a class peculiar to itself--the so-called conte cruel, in which the wrenching of the emotions is accomplished through dramatic tantalizations, frustrations, and gruesome physical horrors. Almost wholly devoted to this form is the living writer Maurice Level, whose very brief episodes have lent themselves so readily to theatrical adaptation in the "thrillers" of the Grand Guignol. As a matter of fact, the French genius is more naturally suited to this dark realism than to the suggestion of the unseen; since the latter process requires, for its best and most sympathetic development on a large scale, the inherent mysticism of the Northern mind.

A very flourishing, though till recently quite hidden, branch of weird literature is that of the Jews, kept alive and nourished in obscurity by the sombre heritage of early Eastern magic, apocalyptic literature, and cabbalism. The Semitic mind, like the Celtic and Teutonic, seems to possess marked mystical inclinations; and the wealth of underground horror-lore surviving in ghettoes and synagogues must be much more considerable than is generally imagined. Cabbalism itself, so prominent during the Middle Ages, is a system of philosophy explaining the universe as emanations of the Deity, and involving the existence of strange spiritual realms and beings apart from the visible world of which dark glimpses may be obtained through certain secret incantations. Its ritual is bound up with mystical interpretations of the Old Testament, and attributes an esoteric significance to each letter of the Hebrew alphabet--a circumstance which has imparted to Hebrew letters a sort of spectral glamour and potency in the popular literature of magic. Jewish folklore has preserved much of the terror and mystery of the past, and when more thoroughly studied is likely to exert considerable influence on weird fiction. The best examples of its literary use so far are the German novel The Golem, by Gustave Meyrink, and the drama The Dyhbuk, by the Jewish writer using the pseudonym "Ansky." The former, with its haunting shadowy suggestions of marvels and horrors just beyond reach, is laid in Prague, and describes with singular mastery that city's ancient ghetto with its spectral, peaked gables. The name is derived from a fabulous artificial giant supposed to be made and animated by mediæval rabbis according to a certain cryptic formula. The Dyhbuk, translated and produced in America in 1925, and more recently produced as an opera, describes with singular power the possession of a living body by the evil soul of a dead man. Both golems and dyhbuks are fixed types, and serve as frequent ingredients of later Jewish tradition.

Guest Speaker: H. P. Lovecraft: Supernatural Horror In Literature, Part V

V. The Aftermath Of Gothic Fiction

Meanwhile other hands had not been idle, so that above the dreary plethora of trash like Marquis von Grosse's Horrid Mysteries (1796), Mrs. Roche's Children of the Abbey (1798), Mrs. Dacre's Zofloya; or, the Moor (1806), and the poet Shelley's schoolboy effusions Zastro (1810) and St. Irvine (1811) (both imitations of Zofloya) there arose many memorable weird works both in English and German. Classic in merit, and markedly different from its fellows because of its foundation in the Oriental tale rather than the Walpolesque Gothic novel, is the celebrated History of the Caliph Vathek by the wealthy dilettante William Beckford, first written in the French language but published in an English translation before the appearance of the original. Eastern tales, introduced to European literature early in the eighteenth century through Galland's French translation of the inexhaustibly opulent Arabian Nights, had become a reigning fashion; being used both for allegory and for amusement. The sly humour which only the Eastern mind knows how to mix with weirdness had captivated a sophisticated generation, till Bagdad and Damascus names became as freely strewn through popular literature as dashing Italian and Spanish ones were soon to be. Beckford, well read in Eastern romance, caught the atmosphere with unusual receptivity; and in his fantastic volume reflected very potently the haughty luxury, sly disillusion, bland cruelty, urbane treachery, and shadowy spectral horror of the Saracen spirit. His seasoning of the ridiculous seldom mars the force of his sinister theme, and the tale marches onward with a phantasmagoric pomp in which the laughter is that of skeletons feasting under arabesque domes. Vathek is a tale of the grandson of the Caliph Haroun, who, tormented by that ambition for super-terrestrial power, pleasure and learning which animates the average Gothic villain or Byronic hero (essentially cognate types), is lured by an evil genius to seek the subterranean throne of the mighty and fabulous pre-Adamite sultans in the fiery halls of Eblis, the Mahometan Devil. The descriptions of Vathek's palaces and diversions, of his scheming sorceress-mother Carathis and her witch-tower with the fifty one-eyed negresses, of his pilgrimage to the haunted ruins of Istakhar (Persepolis) and of the impish bride Nouronihar whom he treacherously acquired on the way, of Istakhar's primordial towers and terraces in the burning moonlight of the waste, and of the terrible Cyclopean halls of Eblis, where, lured by glittering promises, each victim is compelled to wander in anguish for ever, his right hand upon his blazingly ignited and eternally burning heart, are triumphs of weird colouring which raise the book to a permaneat place in English letters. No less notable are the three Episodes of Vathek, intended for insertion in the tale as narratives of Vathek's fellow-victims in Eblis' infernal halls, which remained unpublished throughout the author's lifetime and were discovered as recently as 1909 by the scholar Lewis Melville whilst collecting material for his Life and Letters of William Beckford. Beckford, however, lacks the essential mysticism which marks the acutest form of the weird; so that his tales have a certain knowing Latin hardness and clearness preclusive of sheer panic fright.

But Beckford remained alone in his devotion to the Orient. Other writers, closer to the Gothic tradition and to European life in general, were content to follow more faithfully in the lead of Walpole. Among the countless producers of terror-literature in these times may be mentioned the Utopian economic theorist William Godwin, who followed his famous but non-supernatural Caleb Williams (1794) with the intendedly weird St. Leon (1799), in which the theme of the elixir of life, as developed by the imaginary secret order of "Rosicrucians," is handled with ingeniousness if not with atmospheric convincingness. This element of Rosicrucianism, fostered by a wave of popular magical interest exemplified in the vogue of the charlatan Cagliostro and the publication of Francis Barrett's The Magus (1801), a curious and compendious treatise on occult principles and ceremonies, of which a reprint was made as lately as 1896, figures in Bulwer-Lytton and in many late Gothic novels, especially that remote and enfeebled posterity which straggled far down into the nineteenth century and was represented by George W.M. Reynold's Faust and the Demon and Wagner the Wehr-Wolf. Caleb Williams, though non-supernatural, has many authentic touches of terror. It is the tale of a servant persecuted by a master whom he has found guilty of murder, and displays an invention and skill which have kept it alive in a fashion to this day. It was dramatized as The Iron Chest, and in that form was almost equally celebrated. Godwin, however, was too much the conscious teacher and prosaic man of thought to create a genuine weird masterpiece.


His daughter, the wife of Shelley, was much more successful; and her inimitable Frankenstein; or, the Modern Prometheus (1817) is one of the horror-classics of all time. Composed in competition with her husband, Lord Byron, and Dr. John William Polidori in an effort to prove supremacy in horror-making, Mrs. Shelley's Frankenstein was the only one of the rival narratives to be brought to an elaborate completion; and criticism has failed to prove that the best parts are due to Shelley rather than to her. The novel, somewhat tinged but scarcely marred by moral didacticism, tells of the artificial human being moulded from charnel fragments by Victor Frankenstein, a young Swiss medical student. Created by its designer "in the mad pride of intellectuality," the monster possesses full intelligence but owns a hideously loathsome form. It is rejected by mankind, becomes embittered, and at length begins the successive murder of all whom Frankenstein loves best, friends and family. It demands that Frankenstein create a wife for it; and when the student finally refuses in horror lest the world be populated with such monsters, it departs with a hideous threat "to be with him on his wedding night." Upon that night the bride is strangled, and from that time on Frankenstein hunts down the monster, even into the wastes of the Arctic. In the end, whilst seeking shelter on the ship of the man who tells the story, Frankenstein himself is killed by the shocking object of his search and creation of his presumptuous pride. Some of the scenes in Frankenstein are unforgettable, as when the newly animated monster enters its creator's room, parts the curtains of his bed, and gazes at him in the yellow moonlight with watery eyes--"if eyes they may be called." Mrs. Shelley wrote other novels, including the fairly notable Last Man; but never duplicated the success of her first effort. It has the true touch of cosmic fear, no matter how much the movement may lag in places. Dr. Polidori developed his competing idea as a long short story, The Vampyre; in which we behold a suave villain of the true Gothic or Byronic type, and encounter some excellent passages of stark fright, including a terrible nocturnal experience in a shunned Grecian wood.

In this same period Sir Walter Scott frequently concerned himself with the weird, weaving it into many of his novels and poems, and sometimes producing such independent bits of narration as The Tapestried Chamber or Wandering Willie's Tale in Redgauntlet, in the latter of which the force of the spectral and the diabolic is enhanced by a grotesque homeliness of speech and atmosphere. In 1830 Scott published his Letters on Demonology and Witchcraft, which still forms one of our best compendia of European witch-lore. Washington Irving is another famous figure not unconnected with the weird; for though most of his ghosts are too whimsical and humorous to form genuinely spectral literature, a distinct inclination in this direction is to be noted in many of his productions. "The German Student" in Tales of a Traveler (1824) is a slyly concise and effective presentation of the old legend of the dead bride, whilst woven into the cosmic tissue of "The Money Diggers" in the same volume is more than one hint of piratical apparitions in the realms which Captain Kidd once roamed. Thomas Moore also joined the ranks of the macabre artists in the poem Alciphron, which he later elaborated into the prose novel of The Epicurean (1827). Though merely relating the adventures of a young Athenian duped by the artifice of cunning Egyptian priests, Moore manages to infuse much genuine horror into his account of subterranean frights and wonders beneath the primordial temples of Memphis. De Quincey more than once revels in grotesque and arabesque terrors, though with a desultoriness and learned pomp which deny him the rank of specialist.

This era likewise saw the rise of William Harrison Ainsworth, whose romantic novels teem with the eerie and the gruesome. Capt. Marryat, besides writing such short tales as "The Werewolf," made a memorable contribution in The Phantom Ship (1839), founded on the legend of the Flying Dutchman, whose spectral and accursed vessel sails for ever near the Cape of Good Hope. Dickens now rises with occasional weird bits like “The Signalman,” a tale of ghastly warning conforming to a very common pattern and touched with a verisimilitude which allied it as much with the coming psychological school as with the dying Gothic school. At this time a wave of interest in spiritualistic charlatanry, mediumism, Hindoo theosophy, and such matters, much like that of the present day, was flourishing; so that the number of weird tales with a "Psychic" or pseudo-scientific basis became very considerable. For a number of these the prolific and popular Edward Bulwer-Lytton was responsible; and despite the large doses of turgid rhetoric and empty romanticism in his products, his success in the weaving of a certain kind of bizarre charm cannot be denied.

The House and the Brain, which hints of Rosicrucianism and at a malign and deathless figure perhaps suggested by Louis XV's mysterious courtier St. Germain, yet survives as one of the best short haunted-house tales ever written. The novel Zanoni (1842) contains similar elements more elaborately handled, and introduces a vast unknown sphere of being pressing on our own world and guarded by a horrible "Dweller of the Threshold" who haunts those who try to enter and fail. Here we have a benign brotherhood kept alive from age to age till finally reduced to a single member, and as a hero an ancient Chaldaean sorcerer surviving in the pristine bloom of youth to perish on the guillotine of the French Revolution. Though full of the conventional spirit of romance, marred by a ponderous network of symbolic and didactic meanings, and left unconvincing through lack of perfect atmospheric realization of the situations hinging on the spectral world, Zanoni is really an excellent performance as a romantic novel; and can be read with genuine interest by the not too sophisticated reader. It is amusing to note that in describing an attempted initiation into the ancient brotherhood the author cannot escape using the stock Gothic castle of Walpolian lineage.

In A Strange Story (1862) Bulwer-Lytton shows a marked improvement in the creation of weird images and moods. The novel, despite enormous length, a highly artificial plot bolstered up by opportune coincidences, and an atmosphere of homiletic pseudo-science designed to please the matter-of-fact and purposeful Victorian reader, is exceedingly effective as a narrative; evoking instantaneous and unflagging interest, and furnishing many potent--if somewhat melodramatic--tableaux and climaxes. Again we have the mysterious user of life's elixir in the person of the soulless magician Margrave, whose dark exploits stand out with dramatic vividness against the modern background of a quiet English town and of the Australian bush; and again we have shadowy intimations of a vast spectral world of the unknown in the very air about us--this time handled with much greater power and vitality than in Zanoni. One of the two great incantation passages, where the hero is driven by a luminous evil spirit to rise at night in his sleep, take a strange Egyptian wand, and evoke nameless presences in the haunted and mausoleum-facing pavilion of a famous Renaissance alchemist, truly stands among the major terror scenes of literature. Just enough is suggested, and just little enough is told. Unknown words are twice dictated to the sleep-walker, and as he repeats them the ground trembles, and all the dogs of the countryside begin to bay at half-seen amorphous shadows that stalk athwart the moonlight. When a third set of unknown words is prompted, the sleep-walker's spirit suddenly rebels at uttering them, as if the soul could recognize ultimate abysmal horrors concealed from the mind; and at last an apparition of an absent sweetheart and good angel breaks the malign spell. This fragment well illustrates how far Lord Lytton was capable of progressing beyond his usual pomp and stock romance toward that crystalline essence of artistic fear which belongs to the domain of poetry. In describing certain details of incantations, Lytton was greatly indebted to his amusingly serious occult studies, in the course of which he came in touch with that odd French scholar and cabalist Alphonse Louis Constant ("Eliphas Levy"), who claimed to possess the secrets of ancient magic, and to have evoked the spectre of the old Grecian wizard Apollonius of Tyana, who lived in Nero's times.

The romantic, semi-Gothic, quasi-moral tradition here represented was carried far down the nineteenth century by such authors as Joseph Sheridan LeFanu, Wilkie Collins, the late Sir H. Rider Haggard (whose She is really remarkably good), Sir A. Conan Doyle, H. G. Wells, and Robert Louis Stevenson--the latter of whom, despite an atrocious tendency toward jaunty mannerisms, created permanent classics in Markheim, The Body Snatcher, and Dr. Jekyll and Mr. Hyde. Indeed, we may say that this school still survives; for to it clearly belong such of our contemporary horror-tales as specialise in events rather than atmospheric details, address the intellect rather than a malign tensity or psychological verisimilitude, and take a definite stand in sympathy with mankind and its welfare. It has its undeniable strength, and because of its "human element" commands a wider audience than does the sheer artistic nightmare. If not quite so potent as the latter, it is because a diluted product can never achieve the intensity of a concentrated essence.


Quite alone both as a novel and as a piece of terror-literature stands the famous Wuthering Heights (1847) by Emily Brontë, with its mad vistas of bleak, windswept Yorkshire moors and the violent, distorted lives they foster. Though primarily a tale of life, and of human passions in agony and conflict, its epically cosmic setting affords room for horror of the most spiritual sort. Heathcliff, the modified Byronic villain-hero, is a strange dark waif found in the streets as a small child and speaking only a strange gibberish till adopted by the family he ultimately ruins. That he is in truth a diabolic spirit rather than a human being is more than once suggested, and the unreal is further approached in the experience of the visitor who encounters a plaintive child-ghost at a bough-brushed upper window. Between Heathcliff and Catherine Earnshaw is a tie deeper and more terrible than human love. After her death he twice disturbs her grave, and is haunted by an impalpable presence which can be nothing less than her spirit. The spirit enters his life more and more, and at last he becomes confident of some imminent mystical reunion. He says he feels a strange change approaching, and ceases to take nourishment. At night he either walks abroad or opens the casement by his bed. When he dies the casement is still swinging open to the pouring rain, and a queer smile pervades the stiffened face. They bury him in a grave beside the mound he has haunted for eighteen years, and small shepherd boys say that he yet walks with his Catherine in the churchyard and on the moor when it rains. Their faces, too, are sometimes seen on rainy nights behind that upper casement at Wuthering Heights. Miss Brontë's eerie terror is no mere Gothic echoe, but a tense expression of man's shuddering reaction to the unknown. In this respect, Wuthering Heights becomes the symbol of a literary transition, and marks the growth of a new and sounder school.

Guest Speaker: H. P. Lovecraft: Supernatural Horror In Literature, Part IV

IV. The Apex Of Gothic Romance

Horror in literature attains a new malignity in the work of Matthew Gregory Lewis (1773-1818), whose novel The Monk (1796) achieved marvelous popularity and earned him the nickname "Monk" Lewis. This young author, educated in Germany and saturated with a body of wild Teuton lore unknown to Mrs. Radcliffe, turned to terror in forms more violent than his gentle predecessor had ever dared to think of; and produced as a result a masterpiece of active nightmare whose general Gothic cast is spiced with added stores of ghoulishness. The story is one of a Spanish monk, Ambrosio, who from a state of over-proud virtue is tempted to the very nadir of evil by a fiend in the guise of the maiden Matilda; and who is finally, when awaiting death at the Inquisition's hands, induced to purchase escape at the price of his soul from the Devil, because he deems both body and soul already lost. Forthwith the mocking Fiend snatches him to a lonely place, tells him he has sold his soul in vain since both pardon and a chance for salvation were approaching at the moment of his hideous bargain, and completes the sardonic betrayal by rebuking him for his unnatural crimes, and casting his body down a precipice whilst his soul is borne off for ever to perdition. The novel contains some appalling descriptions such as the incantation in the vaults beneath the convent cemetery, the burning of the convent, and the final end of the wretched abbot. In the sub-plot where the Marquis de las Cisternas meets the spectre of his erring ancestress, The Bleeding Nun, there are many enormously potent strokes; notably the visit of the animated corpse to the Marquis's bedside, and the cabalistic ritual whereby the Wandering Jew helps him to fathom and banish his dead tormentor. Nevertheless The Monk drags sadly when read as a whole. It is too long and too diffuse, and much of its potency is marred by flippancy and by an awkwardly excessive reaction against those canons of decorum which Lewis at first despised as prudish. One great thing may be said of the author; that he never ruined his ghostly visions with a natural explanation. He succeeded in breaking up the Radcliffian tradition and expanding the field of the Gothic novel.

Lewis wrote much more than The Monk. His drama, The Castle Spectre, was produced in 1798, and he later found time to pen other fictions in ballad form--Tales of Terror (1799), The Tales of Wonder (1801), and a succession of translations from the German. Gothic romances, both English and German, now appeared in multitudinous and mediocre profusion. Most of them were merely ridiculous in the light of mature taste, and Miss Austen's famous satire Northanger Abbey was by no means an unmerited rebuke to a school which had sunk far toward absurdity. This particular school was petering out, but before its final subordination there arose its last and greatest figure in the person of Charles Robert Maturin (1782-1824), an obscure and eccentric Irish clergyman. Out of an ample body of miscellaneous writing which includes one confused Radcliffian imitation called The Fatal Revenge; or, the Family of Montorio (1807), Maturin at length envolved the vivid horror-masterpiece of Melmoth, the Wanderer (1820), in which the Gothic tale climbed to altitudes of sheer spiritual fright which it had never known before.

Melmoth is the tale of an Irish Gentleman who, in the seventeenth century, obtained a preternaturally extended life from the Devil at the price of his soul. If he can persuade another to take the bargain off his hands, and assume his existing state, he can be saved; but this he can never manage to effect, no matter how assiduously he haunts those whom despair has made reckless and frantic. The framework of the story is very clumsy; involving tedious length, digressive episodes, narratives within narratives, and labored dovetailing and coincidence; but at various points in the endless rambling there is felt a pulse of power undiscoverable in any previous work of this kind--a kinship to the essential truth of human nature, an understanding of the profoundest sources of actual cosmic fear, and a white heat of sympathetic passion on the writer's part which makes the book a true document of æsthetic self-expression rather than a mere clever compound of artifice. No unbiased reader can doubt that with Melmoth an enormous stride in the evolution of the horror-tale is represented. Fear is taken out of the realm of the conventional and exalted into a hideous cloud over mankind's very destiny. Maturin's shudders, the work of one capable of shuddering himself, are of the sort that convince. Mrs. Radcliffe and Lewis are fair game for the parodist, but it would be difficult to find a false note in the feverishly intensified action and high atmospheric tension of the Irishman whose less sophisticated emotions and strain of Celtic mysticism gave him the finest possible natural equipment for his task. Without a doubt Maturin is a man of authentic genius, and he was so recognized by Balzac, who grouped Melmoth with Molière's Don Juan, Gothe's Faust, and Byron's Manfred as the supreme allegorical figures of modern European literature, and wrote a whimsical piece called Melmoth Reconciled, in which the Wanderer succeeds in passing his infernal bargain on to a Parisian bank defaulter, who in turn hands it along a chain of victims until a reveling gambler dies with it in his possession, and by his damnation ends the curse. Scott, Rossetti, Thackeray and Baudelaire are the other titans who gave Maturin their unqualified admiration, and there is much significance in the fact that Oscar Wilde, after his disgrace and exile, chose for his last days in Paris the assumed name of "Sebastian Melmoth."

Melmoth contains scenes which even now have not lost their power to evoke dread. It begins with a deathbed--an old miser is dying of sheer fright because of something he has seen, coupled with a manuscript he has read and a family portrait which hangs in an obscure closet of his centuried home in County Wicklow. He sends to Trinity College, Dublin, for his nephew John; and the latter upon arriving notes many uncanny things. The eyes of the portrait in the closet glow horribly, and twice a figure strangely resembling the portrait appears momentarily at the door. Dread hangs over that house of the Melmoths, one of whose ancestors, "J. Melmoth, 1646," the portrait represents. The dying miser declares that this man--at a date slightly before 1800--is alive. Finally the miser dies, and the nephew is told in the will to destroy both the portrait and a manuscript to be found in a certain drawer. Reading the manuscript, which was written late in the seventeenth century by an Englishman named Stanton, young John learns of a terrible incident in Spain in 1677, when the writer met a horrible fellow-countryman and was told of how he had stared to death a priest who tried to denounce him as one filled with fearsome evil. Later, after meeting the man again in London, Stanton is cast into a madhouse and visited by the stranger, whose approach is heralded by spectral music and whose eyes have a more than mortal glare. Melmoth the Wanderer--for such is the malign visitor--offers the captive freedom if he will take over his bargain with the Devil; but like all others whom Melmoth has approached, Stanton is proof against temptation. Melmoth's description of the horrors of a life in a madhouse, used to tempt Stanton, is one of the most potent passages of the book. Stanton is at length liberated, and spends the rest of his life tracking down Melmoth, whose family and ancestral abode he discovers. With the family he leaves the manuscript, which by young John's time is badly ruinous and fragmentary. John destroys both portrait and manuscript, but in sleep is visited by his horrible ancestor, who leaves a black and blue mark on his wrist.

Young John soon afterward receives as a visitor a shipwrecked Spaniard, Alonzo de Moncada, who has escaped from compulsory monasticism and from the perils of the Inquisition. He has suffered horribly--and the descriptions of his experiences under torment and in the vaults through which he once essays escape are classic--but had the strength to resist Melmoth the Wanderer when approached at his darkest hour in prison. At the house of a Jew who sheltered him after his escape he discovers a wealth of manuscript relating other exploits of Melmoth, including his wooing of an Indian island maiden, Immalee, who later comes into her birthright in Spain and is known as Donna Isidora; and of his horrible marriage to her by the corpse of a dead anchorite at midnight in the ruined chapel of a shunned and abhorred monastery. Moncada's narrative to young John takes up the bulk of Maturin's four-volume book; this disproportion being considered one of the chief technical faults of the composition.

At last the colloquies of John and Moncada are interrupted by the entrance of Melmoth the Wanderer himself, his piercing eyes now fading, and decrepitude swiftly overtaking him. The term of his bargain has approached its end, and he has come home after a century and a half to meet his fate. Warning all others from the room, no matter what sounds they may hear in the night, he awaits the end alone. Young John and Moncada hear frightful ululations, but do not intrude till silence comes toward morning. They then find the room empty. Clayey footprints lead out a rear door to a cliff overlooking the sea, and near the edge of the precipice is a track indicating the forcible dragging of some heavy body. The Wanderer's scarf is found on a crag some distance below the brink, but nothing further is ever seen or heard of him.

Such is the story, and none can fail to notice the difference between this modulated, suggestive, and artistically moulded horror and--to use the words of Professor George Saintsbury--"the artful but rather jejune rationalism of Mrs. Radcliffe, and the too often puerile extravagance, the bad taste, and the sometimes slipshod style of Lewis." Maturin's style in itself deserves particular praise, for its forcible directness and vitality lift it altogether above the pompous artificialities of which his predecessors are guilty. Professor Edith Birkhead, in her history of the Gothic novel, justly observes that "with all his faults Maturin was the greatest as well as the last of the Goths." Melmoth was widely read and eventually dramatized, but its late date in the evolution of the Gothic tale deprived it of the tumultuous popularity of Udolpho and The Monk.

Guest Speaker: H. P. Lovecraft: Supernatural Horror In Literature, Part III

III. The Early Gothic Novel

The shadow-haunted landscapes of Ossian, the chaotic visions of William Blake, the grotesque witch dances in Burns's Tam O'Shanter, the sinister dæmonism of Coleridge's Christabel and Rime of the Ancient Mariner, the ghostly charm of James Hogg's Kilmeny, and the more restrained approaches to cosmic horror in Lamia and many of Keats's other poems, are typical British illustrations of the advent of the weird to formal literature. Our Teutonic cousins of the Continent were equally receptive to the rising flood, and Burger's Wild Huntsman and the even more famous dæmon-bridegroom ballad of Lenore--both imitated in English by Scott, whose respect for the supernatural was always great--are only a taste of the eerie wealth which German song had commenced to provide. Thomas Moore adapted from such sources the legend of the ghoulish statue-bride (later used by Prosper Merimée in The Venus of Ille, and traceable back to great antiquity) which echoes so shiveringly in his ballad of The Ring; whilst Goethe's deathless masterpiece Faust, crossing from mere balladry into the classic, cosmic tragedy of the ages, may be held as the ultimate height to which this German poetic impulse arose.

But it remained for a very sprightly and worldly Englishman--none other than Horace Walpole himself--to give the growing impulse definite shape and become the actual founder of the literary horror-story as a permanent form. Fond of mediæval romance and mystery as a dilettante's diversion, and with a quaintly imitated Gothic castle as his abode at Strawberry Hill, Walpole in 1764 published The Castle of Otranto; a tale of the supernatural which, though thoroughly unconvincing and mediocre in itself, was destined to exert an almost unparalleled influence on the literature of the weird. First venturing it only as a "translation" by one "William Marshal, Gent." from the Italian of a mythical "Onuphrio Muralto," the author later acknowledged his connection with the book and took pleasure in its wide and instantaneous popularity--a popularity which extended to many editions, early dramatization, and wholesale imitation both in England and in Germany.

The story--tedious, artificial, and melodramatic--is further impaired by a brisk and prosaic style whose urbane sprightliness nowhere permits the creation of a truly weird atmosphere. It tells of Manfred, an unscrupulous and usurping prince determined to found a line, who after the mysterious sudden death of his only son Conrad on the latter's bridal morn, attempts to put away his wife Hippolita and wed the lady destined for the unfortunate youth--the lad, by the way, having been crushed by the preternatural fall of a gigantic helmet in the castle courtyard. Isabella, the widowed bride, flees from his design; and encounters in subterranean crypts beneath the castle a noble young preserver, Theodore, who seems to be a peasant yet strangely resembles the old lord Alfonso who ruled the domain before Manfred's time. Shortly thereafter supernatural phenomena assail the castle in diverse ways; fragments of gigantic armour being discovered here and there, a portrait walking out of its frame, a thunderclap destroying the edifice, and a colossal armoured spectre of Alfonso rising out of the rains to ascend through parting clouds to the bosom of St. Nicholas. Theodore, having wooed Manfred's daughter Matilda and lost her through death--for she is slain by her father by mistake--is discovered to be the son of Alfonso and rightful heir to the estate. He concludes the tale by wedding Isabella and preparing to live happily ever after, whilst Manfred--whose usurpation was the cause of his son's supernatural death and his own supernatural harassings--retires to a monastery for penitence; his saddened wife seeking asylum in a neighbouring convent.

Such is the tale; flat, stilted, and altogether devoid of the true cosmic horror which makes weird literature. Yet such was the thirst of the age for those touches of strangeness and spectral antiquity which it reflects, that it was seriously received by the soundest readers and raised in spite of its intrinsic ineptness to a pedestal of lofty importance in literary history. What it did above all else was to create a novel type of scene, puppet-characters, and incidents; which, handled to better advantage by writers more naturally adapted to weird creation, stimulated the growth of an imitative Gothic school which in turn inspired the real weavers of cosmic terror--the line of actual artists beginning with Poe. This novel dramatic paraphernalia consisted first of all of the Gothic castle, with its awesome antiquity, vast distances and ramblings, deserted or ruined wings, damp corridors, unwholesome hidden catacombs, and galaxy of ghosts and appalling legends, as a nucleus of suspense and dæmoniac fright. In addition, it included the tyrannical and malevolent nobleman as villain; the saintly, long-persecuted, and generally insipid heroine who undergoes the major terrors and serves as a point of view and focus for the reader's sympathies; the valorous and immaculate hero, always of high birth but often in humble disguise; the convention of high-sounding foreign names, mostly Italian, for the characters; and the infinite array of stage properties which includes strange lights, damp trap-doors, extinguished lamps, mouldy hidden manuscripts, creaking hinges, shaking arras, and the like. All this paraphernalia reappears with amusing sameness, yet sometimes with tremendous effect, throughout the history of the Gothic novel; and is by no means extinct even today, though subtler technique now forces it to assume a less naive and obvious form. An harmonious milieu for a new school had been found, and the writing world was not slow to grasp the opportunity.

German romance at once responded to the Walpole influence, and soon became a byword for the weird and ghastly. In England one of the first imitators was the celebrated Mrs. Barbauld, then Miss Aikin, who in 1773 published an unfinished fragment called Sir Bertrand, in which the strings of genuine terror were truly touched with no clumsy hand. A nobleman on a dark and lonely moor, attracted by a tolling bell and distant light, enters a strange and ancient turreted castle whose doors open and close and whose bluish will-o'-the-wisps lead up mysterious staircases toward dead hands and animated black statues. A coffin with a dead lady, whom Sir Bertrand kisses, is finally reached; and upon the kiss the scene dissolves to give place to a splendid apartment where the lady, restored to life, holds a banquet in honor of her rescuer. Walpole admired this tale, though he accorded less respect to an even more prominent offspring of his Otranto--The Old English Baron, by Clara Reeve, published in 1777. Truly enough, this tale lacks the real vibration to the note of outer darkness and mystery which distinguishes Mrs. Barbauld's fragment; and though less crude than Walpole's novel, and more artistically economical of horror in its possession of only one spectral figure, it is nevertheless too definitely insipid for greatness. Here again we have the virtuous heir to the castle disguised as a peasant and restored to his heritage through the ghost of his father; and here again we have a case of wide popularity leading to many editions, dramatization, and ultimate translation into French. Miss Reeve wrote another weird novel, unfortunately unpublished and lost.

The Gothic novel was now settled as a literary form, and instances multiply bewilderingly as the eighteenth century draws toward its close. The Recess, written in 1785 by Mrs. Sophia Lee, has the historic element, revolving round the twin daughters of Mary, Queen of Scots; and though devoid of the supernatural, employs the Walpole scenery and mechanism with great dexterity. Five years later, and all existing lamps are paled by the rising of a fresh luminary order--Mrs. Ann Radcliffe (1764-1823), whose famous novels made terror and suspense a fashion, and who set new and higher standards in the domain of macabre and fear-inspiring atmosphere despite a provoking custom of destroying her own phantoms at the last through labored mechanical explanations. To the familiar Gothic trappings of her predecessors Mrs. Radcliffe added a genuine sense of the unearthly in scene and incident which closely approached genius; every touch of setting and action contributing artistically to the impression of illimitable frightfulness which she wished to convey. A few sinister details like a track of blood on castle stairs, a groan from a distant vault, or a weird song in a nocturnal forest can with her conjure up the most powerful images of imminent horror; surpassing by far the extravagant and toilsome elaborations of others. Nor are these images in themselves any the less potent because they are explained away before the end of the novel. Mrs. Radcliffe's visual imagination was very strong, and appears as much in her delightful landscape touches -- always in broad, glamorously pictorial outline, and never in close detail -- as in her weird phantasies. Her prime weaknesses, aside from the habit of prosaic disillusionment, are a tendency toward erroneous geography and history and a fatal predilection for bestrewing her novels with insipid little poems, attributed to one or another of the characters.

Mrs. Radcliffe wrote six novels: The Castles of Athlin and Dunbayne (1789), A Sicilian Romance (1790), The Romance of the Forest (1792), The Mysteries of Udolpho (1794), The Italian (1797), and Gaston de Blondeville, composed in 1802 but first published posthumously in 1826. Of these Udolpho is by far the most famous, and may be taken as a type of the early Gothic tale at its best. It is the chronicle of Emily, a young Frenchwoman transplanted to an ancient and portentous castle in the Apennines through the death of her parents and the marriage of her aunt to the lord of the castle--the scheming nobleman, Montoni. Mysterious sounds, opened doors, frightful legends, and a nameless horror in a niche behind a black veil all operate in quick succession to unnerve the heroine and her faithful attendant, Annette; but finally, after the death of her aunt, she escapes with the aid of a fellow-prisoner whom she has discovered. On the way home she stops at a chateau filled with fresh horrors--the abandoned wing where the departed chatelaine dwelt, and the bed of death with the black pall--but is finally restored to security and happiness with her lover Valancourt, after the clearing-up of a secret which seemed for a time to involve her birth in mystery. Clearly, this is only familiar material re-worked; but it is so well re-worked that Udolpho will always be a classic. Mrs. Radcliffe's characters are puppets, but they are less markedly so than those of her forerunners. And in atmospheric creation she stands preëminent among those of her time.

Of Mrs. Radcliffe's countless imitators, the American novelist Charles Brockden Brown stands the closest in spirit and method. Like her, he injured his creations by natural explanations; but also like her, he had an uncanny atmospheric power which gives his horrors a frightful vitality as long as they remain unexplained. He differed from her in contemptuously discarding the external Gothic paraphernalia and properties and choosing modern American scenes for his Mysteries; but this repudiation did not extend to the Gothic spirit and type of incident. Brown's novels involve some memorably frightful scenes, and excel even Mrs. Radcliffe's in describing the operations of the perturbed mind. Edgar Hunily starts with a sleep-walker digging a grave, but is later impaired by touches of Godwinian didacticism. Ormond involves a member of a sinister secret brotherhood. That and Arthur Mervyn both describe the plague of yellow fever, which the author had witnessed in Philadelphia and New York. But Brown's most famous book is Wieland; or, the Transformation (1798), in which a Pennsylvania German, engulfed by a wave of religious fanaticism, hears "voices" and slays his wife and children as a sacrifice. His sister Clara, who tells the story, narrowly escapes. The scene, laid at the woodland estate of Mittingen on the Schuylkill's remote reaches, is drawn with extreme vividness; and the terrors of Clara, beset by spectral tones, gathering fears, and the sound of strange footsteps in the lonely house, are all shaped with truly artistic force. In the end a lame ventriloquial explanation is offered, but the atmosphere is genuine while it lasts. Carwin, the malign ventriloquist, is a typical villain of the Manfred or Montoni type.

Guest Speaker: H. P. Lovecraft: Supernatural Horror In Literature, Part II

II. The Dawn Of The Horror Tale

As may naturally be expected of a form so closely connected with primal emotion, the horror-tale is as old as human thought and speech themselves.

Cosmic terror appears as an ingredient of the earliest folklore of all races, and is crystallised in the most archaic ballads, chronicles, and sacred writings. It was, indeed, a prominent feature of the elaborate ceremonial magic, with its rituals for the evocation of dæmons and spectres, which flourished from prehistoric times, and which reached its highest development in Egypt and the Semitic nations. Fragments like the Book of Enoch and the Claviculae of Solomon well illustrate the power of the weird over the ancient Eastern mind, and upon such things were based enduring systems and traditions whose echoes extend obscurely even to the present time.

Touches of this transcendental fear are seen in classic literature, and there is evidence of its still greater emphasis in a ballad literature which paralleled the classic stream but vanished for lack of a written medium. The Middle Ages, steeped in fanciful darkness, gave it an enormous impulse toward expression; and East and West alike were busy preserving and amplifying the dark heritage, both of random folklore and of academically formulated magic and cabalism, which had descended to them. Witch, werewolf, vampire, and ghoul brooded ominously on the lips of bard and grandam, and needed but little encouragement to take the final step across the boundary that divides the chanted tale or song from the formal literary composition. In the Orient, the weird tale tended to assume a gorgeous colouring and sprightliness which almost transmuted it into sheer phantasy. In the West, where the mystical Teuton had come down from his black boreal forests and the Celt remembered strange sacrifices in Druidic groves, it assumed a terrible intensity and convincing seriousness of atmosphere which doubled the force of its half-told, half-hinted horrors.

Much of the power of Western horror-lore was undoubtedly due to the hidden but often suspected presence of a hideous cult of nocturnal worshippers whose strange customs--descended from pre-Aryan and pre-agricultural times when a squat race of Mongoloids roved over Europe with their flocks and herds--were rooted in the most revolting fertility-rites of immemorial antiquity. Ibis secret religion, stealthily handed down amongst peasants for thousands of years despite the outward reign of the Druidic, Graeco-Roman, and Christian faiths in the regions involved, was marked by wild "Witches' Sabbaths" in lonely woods and atop distant hills on Walpurgis-Night and Hallowe'en, the traditional breeding-seasons of the goats and sheep and cattle; and became the source of vast riches of sorcery-legend, besides provoking extensive witchcraft--prosecutions of which the Salem affair forms the chief American example. Akin to it in essence, and perhaps connected with it in fact, was the frightful secret system of inverted theology or Satan-worship which produced such horrors as the famous "Black Mass"; whilst operating toward the same end we may note the activities of those whose aims were somewhat more scientific or philosophical--the astrologers, cabalists, and alchemists of the Albertus Magnus or Ramond Lully type, with whom such rude ages invariably abound. The prevalence and depth of the mediæval horror-spirit in Europe, intensified by the dark despair which waves of pestilence brought, may be fairly gauged by the grotesque carvings slyly introduced into much of the finest later Gothic ecclesiastical work of the time; the dæmoniac gargoyles of Notre Dame and Mont St. Michel being among the most famous specimens. And throughout the period, it must be remembered, there existed amongst educated and uneducated alike a most unquestioning faith in every form of the supernatural; from the gentlest doctrines of Christianity to the most monstrous morbidities of witchcraft and black magic. It was from no empty background that the Renaissance magicians and alchemists--Nostradamus, Trithemius, Dr. John Dee, Robert Fludd, and the like--were born.

In this fertile soil were nourished types and characters of sombre myth and legend which persist in weird literature to this day, more or less disguised or altered by modern technique. Many of them were taken from the earliest oral sources, and form part of mankind's permanent heritage. The shade which appears and demands the burial of its bones, the dæmon lover who comes to bear away his still living bride, the death-fiend or psychopomp riding the night-wind, the man-wolf, the sealed chamber, the deathless sorcerer--all these may be found in that curious body of mediæval lore which the late Mr. Baring-Gould so effectively assembled in book form. Wherever the mystic Northern blood was strongest, the atmosphere of the popular tales became most intense; for in the Latin races there is a touch of basic rationality which denies to even their strangest superstitions many of the overtones of glamour so characteristic of our own forest-born and ice-fostered whisperings.

Just as all fiction first found extensive embodiment in poetry, so is it in poetry that we first encounter the permanent entry of the weird into standard literature. Most of the ancient instances, curiously enough, are in prose; as the werewolf incident in Petronius, the gruesome passages in Apuleius, the brief but celebrated letter of Pliny the Younger to Sura, and the odd compilation On Wonderful Events by the Emperor Hadrian's Greek freedman, Phlegon. It is in Phlegon that we first find that hideous tale of the corpse-bride, Philinnion and Machates, later related by Proclus and in modem times forming the inspiration of Goethe's Bride of Corinth and Washington Irving's German Student. But by the time the old Northern myths take literary form, and in that later time when the weird appears as a steady element in the literature of the day, we find it mostly in metrical dress; as indeed we find the greater part of the strictly imaginative writing of the Middle Ages and Renaissance. The Scandinavian Eddas and Sagas thunder with cosmic horror, and shake with the stark fear of Ymir and his shapeless spawn; whilst our own Anglo-Saxon Beowulf and the later Continental Nibelung tales are full of eldritch weirdness. Dante is a pioneer in the classic capture of macabre atmosphere, and in Spenser's stately stanzas will be seen more than a few touches of fantastic terror in landscape, incident, and character. Prose literature gives us Malory's Morte d'Arthur, in which are presented many ghastly situations taken from early ballad sources--the theft of the sword and silk from the corpse in Chapel Perilous by Sir Galahad--whilst other and cruder specimens were doubtless set forth in the cheap and sensational "chapbooks" vulgarly hawked about and devoured by the ignorant. In Elizabethan drama, with its Dr. Faustus, the witches in Macbeth, the ghost in Hamlet, and the horrible gruesomeness of Webster we may easily discern the strong hold of the dæmoniac on the public mind; a hold intensified by the very real fear of living witchcraft, whose terrors, wildest at first on the Continent, begin to echo loudly in English ears as the witch-hunting crusades of James the First gain headway. To the lurking mystical prose of the ages is added a long line of treatises on witchcraft and dæmonology which aid in exciting the imagination of the reading world.

Through the seventeenth and into the eighteenth century we behold a growing mass of fugitive legendry and balladry of darksome cast; still, however, held down beneath the surface of polite and accepted literature. Chapbooks of horror and weirdness multiplied, and we glimpse the eager interest of the people through fragments like Defoe's “Apparition of Mrs. Veal,” a homely tale of a dead woman's spectral visit to a distant friend, written to advertise covertly a badly selling theological disquisition on death. The upper orders of society were now losing faith in the supernatural, and indulging in a period of classic rationalism. Then, beginning with the translations of Eastern tales in Queen Anne's reign and taking definite form toward the middle of the century, comes the revival of romantic feeling--the era of new joy in nature, and in the radiance of past times, strange scenes, bold deeds, and incredible marvels. We feel it first in the poets, whose utterances take on new qualities of wonder, strangeness, and shuddering. And finally, after the timid appearance of a few weird scenes in the novels of the day--such as Smollett's Adventures of Ferdinand, Count Fathom--the release instinct precipitates itself in the birth of a new school of writing; the "Gothic" school of horrible and fantastic prose fiction, long and short, whose literary posterity is destined to become so numerous, and in many cases so resplendent in artistic merit. It is, when one reflects upon it, genuinely remarkable that weird narration as a fixed and academically recognized literary form should have been so late of final birth. The impulse and atmosphere are as old as man, but the typical weird tale of standard literature is a child of the eighteenth century.