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60 Gothic Classics

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... his head

Crested aloft, and carbuncle his eyes—

D’Herbelot, pp. 392, 395, 780, etc. Brighte, On Melancholie, p. 321. Paradise Lost, IX, 499.

100. ... have you false keys? Come to the dark chamber It was the office of Shaban, as chief eunuch, to keep the key of the ladies’ apartment. In the Story of Ganem, Haroun al Raschid commands Mesrour, the chief of the eunuchs, “to take the perfidious Fetnah, and shut her up in the dark tower.” That tower was within the inclosure of the palace, and commonly served as a prison for the favourites who might chance to disgust the caliph.

101. ... their faith is mutually plighted When females in the East are betrothed, their palms and fingers are tinged of a crimson colour, with the herb hinnah. This is called “the crimson of consent.”—Tales of Inatulla, vol. ii, p. 15.

102. ... violate the rights of hospitality So high an idea of these rights prevails amongst the Arabians, that “a bread and salt traitor,” is the most opprobrious invective with which one person can reproach another.—Richardson’s Dissertation on the Languages, etc., of Eastern Nations, p. 219. See also the Story of Ali Baba and The Forty Thieves, in the Arabian Nights, vol. iv, p. 166.

103. ... narcotic powder A drug of the same quality, mixed in lemonade, is given to Zobeide, in the Story of Ganem.

104. Funeral vestments were prepared; their bodies washed, etc. The rites here practised had obtained from the earliest ages. Most of them may be found in Homer and the other poets of Greece. Lucian describes the dead in his time as washed, perfumed, vested, and crowned, ὡραιος ανθεσιν, with the flowers most in season; or, according to other writers, those in particular which the deceased were wont to prefer. The elegant editor of the Ruins of Palmyra mentions the fragments of a mummy found there, the hair of which was plaited exactly in the manner as worn at present by the women of Arabia. The burial dress from the days of Homer hath been commonly white, and amongst Mahometans is made without a seam, that it may not impede the ceremonial of kneeling in the grave, when the dead person undergoes examination.—Homer, Euripides, etc., passim. Lucian, tom. ii, p. 927. Paschal, De Coron., p. 225. Ruins of Palmyra, pp. 22, 23. Iliad, xviii, 352. Relig. Cerem., vol. vii, p. 117.

105. ... all instruments of music were broken Thus, in the Arabian Nights: “Haroun al Raschid wept over Schemselnihar, and, before he left the room, ordered all the musical instruments to be broken.”—Vol. ii, p. 196.

106. ... imans began to recite their prayers An iman is the principal priest of a mosque. It was the office of the imans to precede the bier, praying as the procession moved on.—Relig. Cerem., vol. vii, p. 117.

107. The wailful cries of La Ilah illa Alla! This exclamation, which contains the leading principle of Mahometan belief, and signifies there is no God but God, was commonly uttered under some violent emotion of mind. The Spaniards adopted it from their Moorish neighbours, and Cervantes hath used it in Don Quixote: “En esto llegáron corriendo con grita, LILILIES (literally professions of faith in Alla), y algazara los de las libreas adonde Don Quixote suspenso y atónito estava.”—Parte segunda, cap. lxi, tom. iv, p. 241. The same expression is sometimes written by the Spaniards, Lilaila, and Hila hilahaila.

108. ... the angel of death had opened the portal of some other world The name of this exterminating angel is Azrael, and his office is to conduct the dead to the abode assigned them; which is said by some to be near the place of their interment. Such was the office of Mercury in the Grecian mythology.—Sale’s Preliminary Discourse, p. 101. Hyde, in notis ad Bobov., p. 19. R. Elias, in Tishbi. Buxtorf, Synag. Jud. et Lexic. Talmud. Homer, Odyssey.

109. Monker and Nakir These are two black angels of a tremendous appearance, who examine the departed on the subject of his faith: by whom, if he give not a satisfactory account, he is sure to be cudgelled with maces of red-hot iron, and tormented more variously than words can describe.—Religious Ceremonies, vol. vii, pp. 59, 68-118; vol. v, p. 290. Sale’s Preliminary Discourse, p. 101.

110. ... the fatal bridge This bridge, called in Arabic al Sirat, and said to extend over the infernal gulf, is represented as narrower than a spider’s web, and sharper than the edge of a sword. Though the attempt to cross it be—

“More full of peril, and advent’rous spirit,

Than to o’erwalk a current, roaring loud,

On the unsteadfast footing of a spear;”

yet the paradise of Mahomet can be entered by no other avenue. Those, indeed, who have behaved well need not be alarmed; mixed characters will find it difficult; but the wicked soon miss their standing, and plunge headlong into the abyss.—Pococke in Port. Mos., p. 282, etc. Milton apparently copied from this well-known fiction, and not, as Dr. Warton conjectured, from the poet Sadi, his way—

“Over the dark abyss, whose boiling gulf

Tamely endured a bridge of wond’rous length,

From hell continued, reaching the utmost orb

Of this frail world.”

111. ... a certain series of years According to the tradition from the prophet, not less than nine hundred, nor more than seven thousand.

112. ... the sacred camel It was an article of the Mahometan creed, that all animals would be raised again, and some of them admitted into paradise. The animal here mentioned appears to have been one of those white-winged CAMELS caparisoned with gold, which Ali affirmed had been provided to convey the faithful.—Religious Ceremonies, vol. vii, p. 70. Sale’s Preliminary Discourse, p. 112. Al Jauheri. Ebno’l Athir, etc.

113. ... basket-making This sort of basket work hath been long used in the East, and consists of the leaves of the date-bearing palm. Panniers of this texture are of great utility in conveying fruits, bread, etc., whilst heavier articles, or such as require a more compact covering, are carried in bags of leather, or skin.—Hasselquist’s Voyage, p. 26.

114. ... the caliph presented himself to the emir in a new light The propensity of a vicious person, in affliction, to seek consolation from the ceremonies of religion, is an exquisite trait in the character of Vathek.

115. ... the waving of fans These fans consisted of the trains of peacocks or ostriches, whose quills were set in a long stem, so as to imbricate the plumes in the gradations of their natural growth. Fans of this fashion were formerly used in England.

116. ... wine hoarded up in bottles, prior to the birth of Mahomet The prohibition of wine by the Prophet materially diminished its consumption within the limits of his own dominions. Hence a reserve of it might be expected of the age here specified. The custom of hoarding wine was not unknown to the Persians, though not so often practised by them as by the Greeks and the Romans. “I purchase” (says Lebeid) “the old liquor, at a dear rate, in dark leathern bottles, long reposited; or in casks black with pitch, whose seals I break, and then fill the cheerful goblet.”—Moallakat, p. 53.

117. ... excavated ovens in the rock As substitutes for the portable ovens, which were lost.

118. ... her great camel Alboufaki There is a singular and laboured description of a camel in the poem of Tarafa; but Alboufaki possessed qualities appropriate to himself, and which rendered him but little less conspicuous than the deformed dun camel of Aad.

119. ... to set forward, notwithstanding it was noon The employment of woodfellers was accounted of all others the most toilsome, as those occupied in it were compelled to forgo that mid-day cessation with which other labourers were indulged. Inatulla speaks proverbially of “woodmen in the meridian hour, scarce able to raise the arms of languor.” The guides of Carathis being of this occupation, she adroitly availed herself of it to urge them forward, without allowing them that repose during the mid-day fervour which travellers in these climates always enjoyed, and which was deemed so essential to the preservation of their health.

120. ... the confines of some cemetery Places of interment in the East were commonly situated in scenes of solitude. We read of one in the History of the First Calender, abounding with so many monuments, that four days were successively spent in it without the inquirer being able to find the tomb he looked for; and, from the story of Ganem, it appears that the doors of these cemeteries were often left open.—Arabian Nights, vol. ii, p. 112; vol. iii, p. 135.

 

121. ... a Myrabolan comfit The invention of this confection is attributed by M. Cardonne to Avicenna, but there is abundant reason, exclusive of our author’s authority, to suppose it of a much earlier origin. Both the Latins and Greeks were acquainted with the balsam, and the tree that produced it was indigenous in various parts of Arabia.

122. ... blue fishes Fishes of the same colour are mentioned in the Arabian Nights; and, like these, were endowed with the gift of speech.

123. ... waving streamers on which were inscribed the names of Allah and the Prophet The position that “there is no God but God, and Mahomet is his Prophet,” pervades every part of the Mahometan religion. Banners, like those here described, are preserved in the several mosques; and, on the death of extraordinary persons, are borne before the bier in solemn state.—Religious Ceremonies, vol. vii, pp. 119, 120.

124. ... astrolabes The mention of the astrolabe may be deemed incompatible, at first view, with chronological exactness, as there is no instance of any being constructed by a Mussulman, till after the time of Vathek. It may, however, be remarked, to go no higher, that Sinesius, bishop of Ptolemais, invented one in the fifth century; and that Carathis was not only herself a Greek, but also cultivated those sciences which the good Mussulmans of her time all held in abhorrence.—Bailly, Hist. de l’Astronom. Moderne, tom, i, pp. 563, 573.

125. On the banks of the stream, hives and oratories The bee is an insect held in high veneration amongst the Mahometans, it being pointed out in the Koran, “for a sign unto the people that understand.” It has been said, in the same sense, “Go to the ant, thou sluggard.”—Proverbs, vi, 6. The santons, therefore, who inhabit the fertile banks of Rocnabad, are not less famous for their hives than their oratories.—D’Herbelot, p. 717.

126. ... sheiks ... cadis Sheiks are the chiefs of the societies of dervishes; cadis are the magistrates of a town or city.

127. Asses in bridles of riband inscribed from the Koran As the judges of Israel in ancient days rode on white asses, so, amongst the Mahometans, those that affect an extraordinary sanctity use the same animal in preference to the horse. Sir John Chardin observed, in various parts of the East, that their reins, as here represented, were of silk, with the name of God, or other inscriptions, upon them.—Ludeke, Expos. brevis, p. 49. Chardin’s MS. cited by Harmer.

128. One of these beneficent genii, assuming the exterior of a shepherd, etc., began to pour from his flute, etc. The flute was considered as a sacred instrument, which Jacob and other holy shepherds had sanctified by using.—Religious Ceremonies, vol. vii, p. 110.

129. ... involuntarily drawn towards the declivity of the hill A similar instance of attraction may be seen in the Story of Prince Ahmed and the Peri Parabanou.—Arabian Nights, vol. iv, p. 243.

130. Eblis D’Herbelot supposes this title to have been a corruption of the Greek Διαβολος, diabolos. It was the appellation conferred by the Arabians upon the prince of the apostate angels, whom they represent as exiled to the infernal regions, for refusing to worship Adam at the command of the Supreme, and appears more likely to originate from the Hebrew הבל hebel, vanity, pride.—See below, the note, p. 305, “Creatures of clay.

131. ... compensate for thy impieties by an exemplary life It is an established article of the Mussulman creed, that the actions of mankind are all weighed in a vast unerring balance, and the future condition of the agents determined according to the preponderance of evil or good. This fiction, which seems to have been borrowed from the Jews, had probably its origin in the figurative language of Scripture. Thus, Psalm lxii, 9: “Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity”; and in Daniel, the sentence against the King of Babylon, inscribed on the wall, “Thou art weighed in the balance, and found wanting.”

132. Balkis This was the Arabian name of the Queen of Sheba, who went from the south to hear the wisdom and admire the glory of Solomon. The Koran represents her as a worshipper of fire. Solomon is said not only to have entertained her with the greatest magnificence, but also to have raised her to his bed and his throne.—Al Koran, ch. xxvii, and Sale’s notes. D’Herbelot, p. 182.

133. The pavement, strewed over with saffron There are several circumstances in the Story of the Third Calender, that resemble those here mentioned; particularly a pavement strewed with saffron, and the burning of ambergris and aloes-wood.

134. Ouranbad This monster is represented as a fierce-flying hydra, and belongs to the same class with the rakshe, whose ordinary food was serpents and dragons; the soham, which had the head of a horse, with four eyes, and the body of a flame-coloured dragon; the syl, a basilisk with a face resembling the human, but so tremendous that no mortal could bear to behold it; the ejder, and others. See these respective titles in Richardson’s Persian, Arabic, and English Dictionary.

135. Creatures of clay Nothing could have been more appositely imagined than this compellation. Eblis, according to Arabian mythology, had suffered a degradation from his primeval rank, and was consigned to these regions, for having refused to worship Adam in obedience to the supreme command; alleging, in justification of his refusal, that himself had been formed of ethereal fire, whilst Adam was only a creature of clay.—Al Koran, c. lv, etc.

136. ... the fortress of Aherman In the mythology of the Easterns, Aherman was accounted the Demon of Discord. The ancient Persian romances abound in descriptions of this fortress, in which the inferior demons assemble, to receive the behests of their prince; and from whom they proceed to exercise their malice in every part of the world.—D’Herbelot, p. 71.

137. ... the halls of Argenk The halls of this mighty dive, who reigned in the mountains of Kaf, contained the statues of the seventy-two Solimans, and the portraits of the various creatures subject to them; not one of which bore the slightest similitude to man. Some had many heads, others many arms, and some consisted of many bodies. Their heads were all very extraordinary, some resembling the elephant’s, the buffalo’s, and the boar’s; whilst others were still more monstrous.—D’Herbelot, p. 820. Some of the idols worshipped to this day in Hindostan answer to this description.

138. ... holding his right hand, motionless, on his heart Sandys observes that the application of the right hand to the heart is the customary mode of Eastern salutation; but the perseverance of the votaries of Eblis in this attitude was intended to express their devotion to him both heart and hand.

139. In my lifetime I filled, etc. This recital agrees perfectly with those in the Koran, and other Arabian legends.

140. ... an unrelenting fire preys on my heart Hariri, to convey the most forcible idea of extreme anxiety, represents the heart as tormented by fierce burning coals. This form of speech, it is observed, is proverbial; but do we not see whence the proverb arose?—Chappelow’s Six Assemblies, p. 106.

141. Carathis on the back of an afrit The expedition of the afrit in fetching Carathis is characteristic of this order of dives. We read in the Koran that another of the fraternity offered to bring the Queen of Sheba’s throne to Solomon before he could rise from his place.—Ch. xxvii.

142. ... glanced off in a rapid whirl that rendered her invisible It was not ill conceived to punish Carathis by a rite, and one of the principal characteristics of that science in which she so much delighted, and which was the primary cause of Vathek’s perdition and of her own. The circle, the emblem of eternity, and the symbol of the sun, was held sacred in the most ancient ceremonies of incantations; and the whirling round deemed as a necessary operation in magical mysteries. Was not the name of the greatest enchantress in fabulous antiquity, Circe, derived from κιρκος, a circle, on account of her magical revolutions, and of the circular appearance and motion of the sun, her father? The fairies and elves used to arrange themselves in a ring on the grass; and even the augur, in the liturgy of the Romans, whirled round to encompass the four cardinal points of the world. It is remarkable, that a derivative of the verb, rendered, to whirl in a magical manner (see page 257), which corresponds to the Hebrew סחר, and is interpreted scindere, secare se in orbem, inde notio circinandi, mox gyrandi, et hinc à motu versatili, fascinavit, incantavit, signifies in the Koran the glimmering of twilight: a sense deducible from the shapeless glimpses of objects when hurried round with the velocity here described, and very applicable to the sudden disappearance of Carathis, who, like the stone in a sling, by the progressive and rapid increase of the circular motion, soon ceased to be perceptible. Nothing can impress a greater awe upon the mind than does this passage in the original.

Eliza Parsons

Table of Contents

The Castle of Wolfenbach
1793

Table of Contents

Volume One

Volume Two

Volume One

Table of Contents

The clock from the old castle had just gone eight when the peaceful inhabitants of a neighbouring cottage, on the skirts of the wood, were about to seek that repose which labour had rendered necessary, and minds blest with innocence and tranquillity assured them the enjoyment of. The evening was cold and tempestuous, the rain poured in torrents, and the distant thunders rolled with tremendous noise round the adjacent mountains, whilst the pale lightning added horrors to the scene.

Pierre was already in bed, and Jaqueline preparing to follow, when the trampling of horses was heard, and immediately a loud knocking at the door; they were both alarmed; Pierre listened, Jaqueline trembled; the knocking was repeated with more violence; the peasant threw on his humble garment, and, advancing to the door, demanded who was there? 'Two travellers,' answered a gentle voice, 'overtaken by the storm; pray, friend, afford us shelter.' 'O!' cried Jaqueline, 'perhaps they may be robbers, and we shall be murdered.' 'Pho! simpleton,' said Pierre, 'what can they expect to rob us of.' He opened the door, and discovered a man supporting a lady who appeared almost fainting. 'Pray, friend,' said the man, permit this lady to enter your cottage, I fear she has suffered much from the storm.' 'Poor soul, I am sorry for her; enter and welcome,' cried Pierre. Jaqueline placed her wooden arm-chair by the chimney, ran for some wood, and kindled a blaze in a moment, whilst 'Pierre put the horse into a little out-house which held their firing and his working implements, and returned with a portmantua to the lady. They had only some bread and milk to her, but they made it warm, and prevailed on their guest to take some. The man, who appeared an attendant, did the same. The lady soon got her clothes dry, but she wanted rest, and they had no bed to offer. One single room answered all their purposes of life; their humble bed was on the floor, in a corner of it, but though mean it was whole and clean. Jaqueline entreated the lady to lie down; she refused for some time, but growing faint from exhausted spirits and fatigue, she was compelled to accept the offer; the others sat silently round the fire: but, alas! horror and affliction precluded sleep, and the fair traveller, after laying about two hours, returned again to the fire-side, weary and unrefreshed. 'Is there any house near this?' demanded she. 'No, madam,' replied Jaqueline, 'there is no house, but there is a fine old castle just by, where there is room enough, for only one old man and his wife live in it, and, Lord help us, I would not be in their place for all the fine things there.' 'Why so?' said the lady. 'O! dear madam, why it is haunted; there are bloody floors, prison rooms, and scriptions, they say, on the windows to make a body's hair stand on end.' 'And how far from your cottage is this castle?' 'A little step, madam, farther up the wood.' 'And do you think we could obtain entrance there?' 'O, Lord! yes, madam and thank you too: why the poor old souls rejoice to see a body call there now and then; I go sometimes in the middle of the day, but I take good care to keep from the fine rooms and never to be out after dark.' 'I wish,' said the lady, 'it was possible to get there.' Pierre instantly offered his service to conduct her as soon as it was light, and notwithstanding some very horrible stories recounted by Jacqueline she determined to visit this proscribed place.

 

When the morning came, the inhabitants of the cottage set out for the castle. The lady was so much enfeebled, from fatigue and want of rest, that she was obliged to be placed on the horse, and they found it very difficult to lead him through the thickets. They at length espied a fine old building, with two wings, and a turret on the top, where a large clock stood, a high wall surrounded the house, a pair of great gates gave entrance into a spacious court, surrounded with flowering shrubs, which lay broken and neglected on the ground intermixed with the weeds which were above a foot high in every part.

Whilst the lady's attendant lifted her from the horse, Pierre repaired to the kitchen door where the old couple lived, which stood in one of the wings, and knocking pretty loudly, the old woman opened it, and, with a look of astonishment, fixed her eyes on the lady and her servant. 'Good neighbour,' said Pierre, 'here is a great gentlewoman cruel ill; she wants food and sleep, we have brought her here, she is not afeared of your ghosts, and so therefore you can give her a good bed, I suppose.' 'To be sure I can,' answered Bertha, which was the woman's name: 'to be sure I can make a bed fit for the emperor, when the linen is aired: walk in, madam; you look very weak.' Indeed the want of rest the preceding night had so much added to her former feeble state, that it was with difficulty they conveyed her into the kitchen. Bertha warmed a little wine, toasted a bit of bread, and leaving Jaqueline to attend the lady, she made a fire in a handsome bed-room that was in that wing, took some fine linen out of a chest and brought it down to air. 'Dear, my lady,' cried she, 'make yourself easy, I'll take care of you, and if you ar'nt afeared, you will have rooms for a princess.' Pierre and Jaqueline being about to return to their daily labour, found their kindness amply rewarded by the generosity of the stranger, who gave them money enough, they said, to serve them for six months. With a thousand blessings they retired, promising however to call daily on the lady whilst she staid at the castle, though their hearts misgave them that they should never see her more, from their apprehensions of the ghosts that inhabited the rooms above stairs. When the apartment was arranged, the lady was assisted by Bertha and laid comfortably to rest; she gave her some money to procure food and necessaries, and desired her servant might have a bed also.

This the good woman promised, and, wishing her a good sleep, returned to the kitchen. 'God bless the poor lady,' said she, 'why she is as weak as a child; sure you must have come a great way from home.' 'Yes,' answered Albert, the servant's name, 'we have indeed, and my poor lady is worn down by sorrow and fatigue; I fear she must rest some time before she can pursue her journey.' 'Well,' said Bertha, 'she may stay as long as she likes here, no body will disturb her in the day time, I am sure.' 'And what will disturb her at night?' asked Albert. 'O, my good friend,' answered she, 'nobody will sleep in the rooms up stairs; the gentlefolks who were in it last could not rest, such strange noises, and groans, and screams, and such like terrible things are heard; then at t'other end of the house the rooms are never opened; they say bloody work has been carried on there.' 'How comes it, then,' said Albert, 'that you and your husband have courage to live here?' 'Dear me,' replied she, 'why the ghosts never come down stairs, and I take care never to go up o'nights; so that if madam stays here I fear she must sleep by day, or else have a ground room, for they never comes down; they were some of your high gentry, I warrant, who never went into kitchens.' Albert smiled at the idea, but, resuming his discourse, asked the woman to whom the castle belonged? 'To a great Baron,' said she, 'but I forget his name.' 'And how long have you lived here?' 'Many a long year, friend; we have a small matter allowed us to live upon, a good garden that gives us plenty of vegetables, for my husband, you must know, is a bit of a gardener, and works in it when he is able.' 'And where is he now?' said Albert. 'Gone to the village six leagues off to get a little meat, bread and wine.' 'What! does he walk?' 'Lord help him, poor soul, he walk! no, bless your heart, he rides upon our faithful little ass, and takes care never to overload her, as we don't want much meat, thank God. But where will you like to sleep?' added she; 'will you go up stairs, or shall I bring some bedding in the next room?' Albert hesitated, but, ashamed to have less courage than his mistress, asked if there was any room near the lady's? 'Aye, sure,' answered Bertha, 'close to her there is one as good as hers.' 'Then I will sleep there,' said he. His good hostess now nimbly as she could, bestirred herself to put his room in order, and was very careful not to disturb the lady. Albert was soon accommodated and retired to rest.

In the evening the lady came down into the kitchen, much refreshed, and expressed her thanks to the good woman for her kindness. 'Heavens bless your sweet face,' cries Bertha. 'I am glad to my heart you be so well. Ah! as I live, here's my Joseph and the ass.' She ran out into the court to acquaint her good man with what had befallen her in his absence. 'As sure as you be alive, Joseph, she is some great lady under trouble, poor soul, for she does sigh so piteously but she has given me plenty of money to get things for her, so you know it's nothing to us, if she likes to stay here, so much the better.' 'I hope,' said the old man, 'she is no bad body.' No that she an't, I'll swear,' cries Bertha; 'she looks as mild as the flowers in May.' They had now unloaded their faithful ass, and entered the kitchen with their provender. Joseph was confounded at the appearance of the lady; he made his humble bow, but was very silent. Bertha prepared some eggs and fruit for her supper; she ate but little, and that little was to oblige the old couple; she then asked for a candle, and said she would retire to her room. Joseph and Bertha looked at each other with terror, both were silent; at length Joseph, with much hesitation of voice and manner, said, 'I fear, madam, you will not be quiet there, it will be better, to my thinking, if a fire was made in one of the parlours and the bedding brought down' . 'There is no occasion for fire,' answered the lady, but merely to air the room; however I am not in any apprehension of sleeping in the room above, at least I will try it this night.' It was with great reluctance the honest couple permitted her to retire; Bertha had not even the courage to accompany her, but Albert and Joseph offering to go, she ventured up to make the bed, and her work finished, flew down like one escaped from great danger.

The men having withdrawn, the lady seated herself at the dressing table, and having opened her portmantua to take out some linen for the ensuing day, she burst into tears on viewing the small quantity of necessaries she possessed; she cast a retrospection on her past calamities, they made her shudder; she looked forward to the future, all was dark and gloomy; she wrung her hands, 'What will become of me, unhappy as I am, where can I fly? who will receive a poor unfortunate, without family or friends? The little money I have will be soon exhausted, and what is to be the fate of poor Albert, who has left all to follow me!' Overcome with sorrow, she wept aloud. When, turning her eyes to the window, she saw a light glide by from the opposite wing, which her room fronted, and which Bertha had informed her was particularly haunted. At first she thought it was imagination; she arose and placed her candle in the chimney; curiosity suspended sorrow - she returned and seated herself at the window, and very soon after she saw a faint glimmering light pass a second time; exceedingly surprised, but not terrified, she continued in her situation: she saw nothing further. She at length determined to go to rest, but with an intention to visit every part of the house the following day. She got into bed, but could not sleep. About twelve o'clock she heard plainly a clanking of chains, which was followed by two or three heavy groans; she started up and listened, it was presently repeated, and seemed to die away by gentle degrees; soon after she heard a violent noise, like two or three doors clapping to with great force. Though unaccustomed to fear she could not help trembling. She felt some inclination to call Joseph, she then recollected Albert was in the next room; she knocked at the wainscot and called Albert! No answer was made. She got out of bed, and throwing on a loose gown, took her candle, and, opening the door of the next apartment, went up to the bed; she saw he was buried under the clothes. 'Albert,' said she, 'do not be afraid, 'tis your mistress with a light;' he then ventured to raise himself and though but little inclined to mirth, she could not refrain from smiling at the fright he was in; the drops of perspiration run down his face, his eyes were starting, and he was incapable of speaking for some time. 'Pray, Albert,' said his lady, 'have you heard any particular noise?' 'Noise,' repeated he. 'O Lord! all the ghosts have been here together to frighten me.' 'Here - where,' asked she, 'in this room' 'I believe so,' he replied; 'in this or the next I am sure they were; there was a score or two in chains, then there was groans and cries: but pray, madam, leave the candle a minute at the door, I will throw on my clothes and get down into kitchen and never come up stairs again.' 'Well, but, Albert,' she, 'I must stay in my room, have you more cause for fear than I have?' 'No, madam, thank God, I never did harm to man, woman, child.' 'Then take courage, Albert, I will light your candle, and, I shall be in the next apartment, and will leave my door open, you may either call to me or go down stairs, if you are a second time alarmed.' It was with reluctance he obeyed, and repeatedly desired doors might remain open.