Introduction: The Fascination Of The Ghost Story

"I was interested in psychic things," says the woman as she starts to tell her story simply, with a sweep toward the climax that has the ring of the truth of fiction. Here perhaps we have the modern style of ghost story at its best.

Times change as well as styles. "The Man Who Went Too Far" is of intense interest as an attempt to bring into our own times an interpretation of the symbolism underlying Greek mythology, applied to England of some years ago.

To see Pan meant death. Hence in this story there is a philosophy of Pan-theism—no "me," no "you," no "it." It is a mystical story, with a storm scene in which is painted a picture that reminds one strongly of "The Fall of the House of Ushur,"—with the frankly added words, "On him were marks of hoofs of a monstrous goat that had leaped on him,"—uncompromising mysticism.

Happy is the Kipling selection, "The Phantom 'Rickshaw," if only for that obiter dictum of ghost-presence as Kipling explains about the rift in the brain: "—and a little bit of the Dark World came through and pressed him to death!"

Then there are the racial styles in ghost stories. The volume takes us from the "Banshees and Other Death Warnings" of Ireland to a strange example of Jewish mysticism in "The Silent Woman." Mr. French has been very wide in his choice, giving us these as well as many examples from the literature of England and France. Finally, he has compiled from the newspapers, as typically American, many ghost stories of New York and other parts of the country.

Strange that one should find humor in a subject so weird. Yet we find it. Take, for instance, De Foe's old narrative, "The Apparition of Mrs. Veal." It is a hoax, nothing more. Of our own times is Ellis Parker Butler's "Dey Ain't No Ghosts," showing an example of the modern Negro's racial heritage.

In our literature and on the stage, the very idea of a Darky and a graveyard is mirth-provoking. Mr. Butler extracts some pithy philosophy from his Darky boy: "I ain't skeered ob ghosts whut am, c'ase dey ain't no ghosts, but I jes' feel kinder oneasy 'bout de ghosts whut ain't!"

Humor is succeeded by pathos. In "The Interval" we find a sympathetic twist to the ghost story—an actual desire to meet the dead.

It is not, however, to be compared for interest to the story of sheer terror, as in Bulwer-Lytton's "The Haunted and the Haunters," with the flight of the servant in terror, the cowering of the dog against the wall, the death of the dog, its neck actually broken by the terror, and all that go to make an experience in a haunted house what it should be.

Thus, at last, we come to two of the stories that attempt to give a scientific explanation, another phase of the modern style of ghost story.

One of these, perhaps hardly modern as far as mere years are concerned, is this same story of Bulwer, "The Haunted and the Haunters." Besides being a rattling good old-fashioned tale of horror, it attempts a new-fashioned scientific explanation. It is enough to read and re-read it.

It is, however, the lamented Ambrose Bierce who has gone furthest in the science and the philosophy of the matter, and in a very short story, too, splendidly titled "The Damned Thing."

"Incredible!" exclaims the coroner at the inquest.

"That is nothing to you, sir," replies the newspaper man who relates the experience, and in these words expresses the true feeling about ghostly fiction, "that is nothing to you, if I also swear that it is true!"

But furthest of all in his scientific explanation—not scientifically explaining away, but in explaining the way—goes Bierce as he outlines a theory. From the diary of the murdered man he picks out the following which we may treasure as a gem:

"I am not mad. There are colors that we cannot see. And—God help me!—the Damned Thing is of such a color!"

This fascination of the ghost story—have I made it clear?

As I write, nearing midnight, the bookcase behind me cracks. I start and turn. Nothing. There is a creak of a board in the hallway.

I know it is the cool night wind—the uneven contraction of materials expanded in the heat of the day.

Yet—do I go into the darkness outside otherwise than alert?

It is this evolution of our sense of ghost terror—ages of it—that fascinates us.

Can we, with a few generations of modernism behind us, throw it off with all our science? And, if we did, should we not then succeed only in abolishing the old-fashioned ghost story and creating a new, scientific ghost story?

Scientific? Yes. But more,—something that has existed since the beginnings of intelligence in the human race.

Perhaps, you critic, you say that the true ghost story originated in the age of shadowy candle light and pine knot with their grotesqueries on the walls and in the unpenetrated darkness, that the electric bulb and the radiator have dispelled that very thing on which, for ages, the ghost story has been built.

What? No ghost stories? Would you take away our supernatural fiction by your paltry scientific explanation?

Still will we gather about the story teller—then lie awake o' nights, seeing mocking figures, arms akimbo, defying all your science to crush the ghost story.

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