Académique Documents
Professionnel Documents
Culture Documents
In the vicinity of Hanover, Germany the Wends ( Western Slavs ) believed in a special type of
vampire which they called the doppelsauger13. This is the revenant of a child who again
sucked his mother’s breasts after he had been weaned. If such a child dies, then in his grave
he consumes his the flesh of his own breasts. Then it preys on the living members of his
• Placing a semi-circular board under the chin of the corpse so it cannot reach the
chest
• Making sure that the cloth of its burial garment do not touch the lips of the corpse
recently a belief in the blutsauger was found to still exist in rural parts of
13
doppelsauger – a German name which literally means “double sucker”
14
blutsauger – literally means “ blood sucker”
L. The Undead in Scandinavia
Much of what we know about Scandinavian mythology during the time of the Vikings is found in myths
and legends written down in Iceland after the Norwegian descendants on this island, as well as most of
Scandinavia, had been converted to Christianity. Among this literature we find tales concerning the
corporeal undead who dwelled in their burial mounds. In the sagas written in Iceland, the name most
common for such a revenant is draugr. In most of the sagas, such a revenant is not hostile unless its
dwelling place is invaded by mortal seeking treasures buried in the mound. But, in some of the sagas, the
dead person leaves his mound to inflict revenge upon the living who had brought about his death.
In the folklore of Norway recorded during the past two centuries, the draug (note difference in spelling) is
most often a person who drowned in the sea but remains as a living corpse. In most of these tales, the
draug climbs aboard ships or onto the shore to attack the living unless he is repelled. In this later Christian
lore, a recurring theme is that the drowned person became a revenant as the result of not being buried in the
During the twelfth century, belief in undead vampires flouriched in many parts
of England.
One the most interesting of these accounts is one of several reported by William
of Newburgh. The revenant in this cases was that of a knight who had served the
lord of Ainswick Castle in Yorkshire . The knight had led a lewd, wicked life. He
died as the result of falling from his roof while spying his own wife engaged in
adultery. After his burial, he was seen again, prowling through the streets and
around the houses in his village. His flesh was rotting and a plague resulted from
the fetid air emitted. The villagers finally destroyed this creature by exhuming
the corpse and cremating it. They found the corpse to be ruddy and swollen.
They attributed this condition to being due to the corpse being bloated with the
blood that it had drunk from his victims. The people then dragged the corpse to a
place outside their village and cremated it. After that, both the appearances of
the vampire and the plague ended. In this account, William of Newburgh applies
Belief in corpses returning from their graves is largely absent in France. But
belief in the werewolf (loups garou ) was prevalent in many parts of France
during the middle Ages. And in there was a combination of the two at this time
werewolf is sometimes the revenant of person who died and who was damned
for his sins. After being buried, the corpse eats its way through its burial shroud
and begins to howl. Then the earth above the grave begins to up heave. The
revenant emerges from the earth in the form of a wolf exhaling fetid breath and
The most general term for the undead vampire in Chinese lore is k'uei and quite often these are blood-
drinkers. Belief in k'uei is usually connected with belief that a living person has two souls, a superior one
called the hun and an inferior one called the p'o. It was believed that a human fetus had a p'o but no hun . A
person receives his hun at birth. Most generally, a k'uei is the result of a person's p'o not leaving his body -
or some remnant of his body such as the skeleton or the skull - after he dies and having the power to
preserve and animate it. When the p'o animates an entire corpse in a Chinese tale, this often occurs before
the corpse is buried. A complete corpse animated by its p'o is called a chiang-shi (also spelled as kiang-
15
sanguisuga - literary means "blood sucker"
Those who were pre-disposed to become a k'uei include:
• Those who were not given a proper funeral after they died.
• Those whose corpse, before burial, was exposed to sunlight or moonlight before burial.
The latter two criteria are especially true for the chiang-shi though all the other criteria apply to it as well.
By the corpse being exposed to moonlight or sunlight, the p'o acquires positive energy called yang which
gives it the power to animate the corpse, but it then nourishes itself on the blood of living people and other
corpses. In most Eastern European countries there is also found the belief that a corpse will become a
vampire if an animal jumps over it. The Chinese explanation is that the nature of the animal is transmitted
to the p'o. In the case of a cat jumping over the corpse, the tiger-nature of the cat is transferred to the p'o.
In some Chinese tales, a chiang-shih looks exactly like the person did before he or she died. But there are
significant exceptions.
I've found two versions of a tale where four men traveling together stop at an inn. The innkeeper has no
regular room available for them but gives them quarter in a room or barn where the corpse of the
innkeeper's daughter or daughter-in-law has been placed, awaiting for burial. One of the four could not
sleep. The man still awake sees the corpse comes to life and the man who is still awake sees the corpse
stooping over his sleeping companions one by one. The man awake manages to flee outside. But the
chiang-shih pursues him. The man hides behind a willow tree. The chiang-shih finds him and attacks him.
The man dodges and the chiang-shih grips the tree instead. The man then faints. In the morning, the man
regains consciousness. The corpse of the dead woman is found next to the tree with her fingernails stuck in
the tree. The man's three companions are found dead where they were sleeping.
In another tale, the wife of teacher named Liu wakes in the morning and finds that her husband who had
been sleeping next to her is dead - his head is missing and the bed is drenched in blood. She reports this to
the local authorities who then accuse her of murder and put her in jail. She remained there for months. The
mystery was finally solved as the result one of the villagers finding a neglected grave on a hillside. A coffin
This villager summoned the rest of the community. When the coffin lid was raised, the corpse was found
within resembling the dead person when he was still alive except that it was covered with white hair.
Between its arms, it held the head of Liu. The head of Liu could not be pulled from the arms of the corpse.
After they cut off the corpse's arms, fresh blood gushed from them and their stumps. But there was not a
drop of blood to be found in Liu's head. It had been sucked dry by the vampire.
In many tales where a chiang-shih haunts the vicinity of its grave, a cave, or its open coffin found in a
cemetery or alongside a lonely road on a moonlit night, the chiang-shih is often described as being covered
with white or greenish-white hair and very long fingernails. Its face is sometimes described as being white
or black. In some of these tales, the chiang-shih is able to fly through the air.
In one tale, a man walking down a country road at night finds an open coffin in the middle of the road. He
realized that it must be the coffin of a chiang-shih. He filled the coffin with rocks and broken pottery. Then
he retreated to the loft of a nearby barn to observe the coffin and see what would happen there next. About
an hour after midnight, the corpse tried to climb back into the coffin. Finding the coffin filled with rocks
and debris, the corpse became angry and its eyes began to blaze. In the moonlight, this chiang-shih saw the
traveler in the loft and went to the barn. The man feared that he was trapped in the loft and jumped out the
window into a tree. But the chiang-shih could not climb the ladder to the loft and went outside where it
spotted the man after he climbed down from the tree. The chiang-shih pursued the man. The man finally
escaped by jumping into a stream and swimming to the other shore. The chiang-shih could not cross
running water. The chiang-shih stood near the stream screaming and gesticulating in anger. Then it jumped
into the air three times, turned into a wolf, and ran off. This tale is given in Lust for Blood by Olga Hoyt
In all the tales I've read where a chiang-shih was destroyed, the method was to cremate the corpse.
magician.
their graves. According to one tale, in 1761 A.D., the twenty sixth year of
the Kien-lung period, there was a time of drought in Peking and its vicinity.
During this time, a courier was dispatched with an urgent message from one
place, a storm suddenly brewed up and the rain poured heavily upon him. The courier took shelter in the
pavilion of a post house. Here a lovely young woman joined him. She invited him to her house. The courier
followed her, tied his horse to a post outside her house, and went inside. The woman treated him first with
tea. They spent the night together enjoying each others embraces in bed. But when cock crowed the woman
suddenly got out of bed , put on her clothes, and left. The exhausted courier fell asleep. When he awoke
again, he found himself on a tomb stone in the open pain. There were no buildings nearby. He found his
Frightened, he quickly untied his horse, mounted it, and road off. When he reached his destination, he was
many hours late. Under interrogation, he told what had happened to him on the way. The general had the
tomb investigated. It turned out to that of a young unmarried woman who had hung herself out of shame
after it was discovered that she was no longer a virgin. Her specter had enticed and seduced travelers
coming through the vicinity of her tomb. And it was suspected that her specter was the cause of the
drought. The general ordered the tomb opened. There, inside, rested the woman’s corpse still undecayed,
plump and rosy in completion, but covered with white hair. This corpse was then cremated. The drought
ended the next day and the tomb was no longer haunted.
P. The Undead in India
• Vetala
• Bhuta
• Gayal
• Churel
The vetala is essentially a vampiric demon or a demi-god. But a vetala sometimes takes possession of a
The term bhuta is sometimes applied in a way that includes all of the Hindu vampiric demi-gods, demons,
and undead. But its special meaning is the revenant of a man who died under such circumstances as:
• Dying by accident.
• Committing suicide.
In some regions of India, a Hindu who dies under such circumstances is apt to be buried instead of being
given a proper funeral where the body is cremated. (It is interesting that in some European countries where
the Eastern Orthodox Christian faith prevails there was a time when a person who died in such
circumstances was also suspected of becoming undead vampire. At least in the cases of death by suicide
and of death by execution as a criminal, he was apt to be buried outside the consecrated grounds of the
regular cemetery without having been given a proper Christian funeral.) The bhuta often satisfies its
appetite by eating the intestines and excrement it finds in other corpses. But it also attacks humans, causing
them to become sick, and death often results.
The term gayal is used by the Punjab and some other regions of India to mean the revenant of a man who
• Dying unmarried.
He is thus deprived by custom of being given a proper funeral in which his body is cremated. His body is
simply buried without ceremony. The gayal preys upon his relatives and the sons of his neighbors. The
methods to get rid of this pest include exhuming the body and giving it a proper funeral in which it is
cremated. Another way is to place cups around the grave containing a mixture of milk and water from the
might also be placed around the grave. To protect male children from the gayal, a necklace of coins was
The churel is the revenant of a woman who dies under such circumstances
as:
• Being pregnant
The basic form of the churrel is sometimes described as having reversed feet and no mouth. According to
another description, she has long, pendant breasts, sharp long teeth, unkempt hair, and a black tongue. But
she can appear as a beautiful young woman who seduces young men and keeps them enthralled, draining
them of their vitality, until they prematurely become gray-haired old men. She preys mainly upon her
• Binding the the toes of the corpse together with an iron ring.
• Burying the corpse in a special place such as one near the house which was always in shadow at
high noon.
• Fixing an iron nail at each of the four corners of the burial site.
• Placing millet or mustard seeds, or thorns or iron nails, in the grave itself and/or on the ground
• Placing millet or mustard seeds on the road between the grave and her former home.
• Placing millet or mustard seeds, or thorns or iron nails on the thresholds of her former home.
• Ritual offerings and rites of exorcism performed at the site of the grave.
Sometimes the corpse was cremated. But then a ball of thread is burned with it in belief that the woman's
spirit will be so occupied with unwinding the ball that she will forget the gripe she has with her relatives.
The practices involving millet or mustard seeds had to do with notion that the revenant became pre-
occupied with counting these. The same practices and belief here concerning seeds and such occurs in
Eastern Europe and, at least to some degree, in many other parts of the world.
• The Langsuir
• The Pontianak
The langsuir is the revenant of a woman who died while giving birth to a child or died from shock when
she discovered that this child was stillborn. She preys upon infants by sucking their blood. She may appear
as a night owl with long claws. In this form she can sometimes be seen sitting and hooting upon a roof-tree.
But she can also appear as a beautiful woman dressed in a green robe. In this latter form, she has
beautifully long fingernails and long hair that reaches down to her ankles. Her beautiful long hair conceals
a hole behind her neck through which she sucks the blood of infants.
There are tales in which a man catches her, cuts off her fingernails and long hair, and then stuffs these into
the hole in the back of her neck. She then becomes subdued and the man marries her and has children by
her. But then such a tamed langsuir must be kept away from dancing and merry-making. If she participates
in such activity, she will revert back to her previous nature and fly away.
The ways to prevent a woman who has died in childbirth or from shock of discovering that the child was
stillborn include:
According to Malaysian lore, such a woman will not transform into a langsuir until forty days after burial.
It is interesting that in many localities in Eastern Europe it was also believed in that a dead person did not
blood of living infants and appears in the form of a night owl with long
claws. The ways to prevent a stillborn child, whose mother also died at his stillbirth, from
becoming a pontianak match the ways his mother is prevented from becoming a langsuir.
In the article “Philippine (Tagalog) Superstitions” by Fletcher Gardner (Journal of American Folk-Lore vol.
19 (1906)), it is said to be called the tianak or patianiak , and is described as “the soul of an unbaptized
child living again in a new body in the forest, sucking the blood of any unfortunate woman whom it may
But the article continues: “By Padre Ortiz, the Spanish word duende , or goblin, is used as a synonym for
Patianak. The whole subject is confused and need elucidation. It is likely that a more detailed study would
One of my own Filipino correspondents still living in the Philippines wrote to me in 1998 that the “tiyanak
” is a “creature who appears to be a crying baby in the woods. Unsuspecting passersby will think it to be an
abandoned baby and will bring it home. Once inside, it will change into its original grotesque shape and
A. vampire physiology:
blood
been buried
mortal
burial
• reproduction
• Red, fluid blood found in internal organs, especially the heart and liver.
• Dry blood in places indicating that blood had flowed from the mouth, nostrils, and/or ears.
• Blood spurting out of the heart when it is pierced by a stake or other sharp instrument.
• The corpse moaning or bellowing when a stake is hammered into its chest.
In the light of this modern empirical data, none of the "unusual conditions" appear to be so unusual.
As any undertaker today knows, any corpse will loses its stiffness (rigor mortis) after a certain period
of time.
The apparent growth of hair and finger nails is due to the skin shrinking back from these.
Blood in the vessels actually does de-coagulate though under chemical and microscopic analysis it is
intestines and various other material, These gases inflate the torso of the corpse.
The moaning or bellowing by a corpse when a stake is driven into its chest is no doubt due to gases
being forced out of the torso, across the vocal cords in the neck, and out the mouth. The effect is sort of
like the one you get when you sit on the novelty device for practical jokes known today as the
"whoopee cushion." Of course, the effect on a person pounding a stake into the heart of a corpse must
Above all, modern research has revealed that the rates and ways by which a corpse can eventually
decay are many, and the time involved can be surprisingly long.
C. Vampire Plagues
In those parts of Europe where there was belief in undead vampires, such vampires were often blamed for
being the cause of an epidemic. In many cases, the first person to die of a contagious disease was suspected
of being a vampire. But in some others cases, a person who died for some other reason but who was
suspected of becoming a vampire due to other circumstances might be accused as the prime cause of the
epidemic. Often it was hoped that by exhuming the corpse of the original vampire and treating it by such
means as staking it, decapitating it, cremating it, etc., that the epidemic would then end. But, when this
failed, more dead victims of the epidemic were exhumed, and when such a corpse was found to be in an
"unusual condition" it, too, was treated by such means. Perhaps when such practices first originated, the
basic principle was, as the old adage goes, "If you don't succeed the first time, try, try again." But in
recorded cases there is closely associated with this belief that the victim of a vampire is apt to become a
The "fresh blood" found in the corpse of an alleged vampire and/or ruddiness of the face or trunk of the
corpse, was sometimes, if not quite often, taken to be the blood of his victims.
"The persons whose blood had been sucked found themselves in a pitiable state of languor, weakness, and
lassitude...At the place where these persons are sucked, a blue spot is formed; the part whence the blood is
drawn is not determinate, sometimes it is in one place, sometimes in another. It is a notorious fact, attested
by the most authentic documents, and passed or executed in the sight of 1,300 persons, all worthy of
belief."
On page 32 of in his book Vampires, Death, and Burial (Yale University Press, 1988, Paul Barber gives
other examples of vampire bites associated with blood sucking together with his source of information for
each:
• Among the Russians, they leave a small wound in the area over the heart. Source: Lowenstimm,
• Among the Kashubes, it is said that the vampire chooses the area of the left breast. Source:
(1859), p. 260.
• In Danzig (now Gdansk, Poland) they bite on the nipple. Source: Mannhardt, W., same article as
above, p. 264.
• In the district of Krain in Romania, vampires both suck blood and create new vampires by doing
• In Romania, the bite is in never on the neck but usually on the chest over the heart. More rarely,
the victim is bitten over the eyes. Source: Cremene, Adrien. Mythologie du Vampire en Roumanie
blood, so long will that of the immediate family who are suffering from consumption; but if the heart is
burned, that the patient will get better. And to make the cure certain, the ashes of the heart and liver
should be eaten by the person afflicted In this case [note: that of Mercy Brown] the doctor does not
• Aversion to garlic
• Vulnerable to bullets
• Cremation
• Decapitation
These are the common ways of exterminating a vampire yet there are more
information gathered.
VII. Vampirism
Folkloric vampirism is not a curse, but damnation. People who sin are the ones
cursed to be vampires. The victims of vampires can also become vampires, as if the
taint were transferable. Step 2 lists many types of people slated to rise from the dead
suicides and murderers. Some things, like a nun stepping over a body, cause people
Only a "curse" from the church-- excommunication, no last rites, and no baptism-- could "cause" a
vampire. If a person were to curse another person, a restless afterlife might be a possible option, though it is
far more likely a witch would trap the soul on earth-- making the person a ghost-- or enslave the reanimated
body-- a zombie-- than make the person a vampire, who was generally uncontrollable and caused more
harm to the local people than he did to himself. As of yet, I have heard of no one becoming a vampire
because some individual put a curse on them. However, with literary vampires, anything is possible.
As for reversing vampirism, there is no hope for the person who is already a vampire. Precautions can be
taken in life, but once someone rise as a vampire, they're stuck as one until someone takes care of the
problem.
The vrykolakas is one of several non-human beings which people the lives of Greek peasants and bring
them fear. I use the term non-human rather than the more common supernatural, because these beings are
often the very essence of nature to the extent of being vulnerable through natural means. The vrykolakas
The vrykolakas is the animated corpse which can leave its grave every day except Saturday. He can be seen
mainly by the alaphroiskiotoi , the light-shadowed; but he may also be visible to the ordinary man. There is
no agreement in my texts as to the form of the vrykolakas; apparently, though he starts out as a dead human
body, he can change his form, or even enter the body of an animal. In quoting accounts of the vrykolakas
alone, I draw a line which was not firmly drawn by my informants. The attitude toward all non-human
beings was the same, in general, and overshadowed distinctions of species. All non-human beings were
generally referred to as stoechoia (spirits, non-human beings). At times an informant began with the
announced intention of telling me about neraides (fairies, water-fairies), and ended by recounting an
experience with a vrykolakas ; this, in spite of the fact that the neraides were golden-haired and seductive,
and were fearfully coveted by the young men. This confusion of the different non-human beings is common
principally among my Arcadian informants; and it is from the Arcadians that I got the most vivid accounts
of such beings, and for whom such experiences were most immediate.
The vrykolakas is the devil. The people hear about him in church and are afraid. No, I never heard of a
vrykolakas drinking blood. These tempters (paraphrase for devils), whom people call vrykolakas, kill
people. That's why people fear them. When they said to us that in such and such a place a stanchion comes
My father would see these beings when he walked at night with my mother; my mother saw nothing.
He looks like a man, like a dog, like anything. He comes out at night. When people die of a contagious
disease, and no one will go near them and they bury them without a priest, without anything, they become
vrykolakas.
In other places, in other villages, the vrykolakas would appear. But in our village, on the outside of the
church, they had drawn--I never saw it--the outline of a wolf. And when anyone from another village
became a vrykolakas, they would take earth from under the sketch of the wolf and would strew it all the
way to the grave of the vrykolakas. And the wolf would go and eat the vrykolakas, and he would disappear.
Presumably, the vrykolakas would go to the houses and would eat whatever provisions were at hand. And
the people would hear voices which they recognized as the voices of those who had died.
Either they had sinned; or the people would leave the dead alone, and some cat or dog would go by and
give him a demon soul. That is why, they say, they kept watch over the dead. They would not leave the
They had this shape; one side of the body would be a human body, but the other side was entirely empty.
These people believe that the vrykolakas does mischief. You know what I mean. He goes to the houses and
eats different kinds of food, of dough. And to put an end to his torture, they go and perform a liturgy, and
they go to his grave, and I don't know what they throw to him, and he stops coming out. The priest does
He has exactly the body of a man such as he had before death. But he is only a phantasm. He is only like a
IX. Bioarcheological and Biocultural Evidence for the New England Vampire folk
belief
Many cultures have developed folk beliefs to explain the natural phenomena associated with death and
disease (Aries, 1981). The folk belief in vampires, found in many cultures, incorporates interpretations of
death and disease. The vampire image found in contemporary Euro American culture is based solely on
Bram Stoker's Dracula (1983), an image that varies significantly from historic European and American
vampiric folk beliefs. Eighteenth century European peasants believed that the appearance of the vampire in
the grave (i.e., bloated chest, long fingernails, and blood draining from the mouth) meant that the vampire
was draining life from the living. We now know these changes to be the result of postmortem
decomposition (Barber, 1988; Mann et al., 1990; Micozzi, 1992). Further, the high number of deaths
resulting from disease epidemics was also blamed on vampires. To stop the epidemic, vampires were
sought out and "killed" by various methods (Perkowski, 1989). The term vampirism has also entered the
psychiatric literature to explain pathologic behaviors similar to those of the mythical vampire, particularly
ingestion of blood and necrophagic and cannibalistic activities (McCully, 1964; Prins, 1984; Vanden Bergh
and Kelly, 1964). The clinical manifestation of erythropoietic protoporphyria, also known as Gunther's
Disease, and its variants have also been cited as an explanation for the vampire belief (Prins, 1985). This
autosomal dominant disorder causes increased excretion of protoporphyrin and results in redness of the
eyes and skin, a receding of the upper lip, and cracking of the skin when exposed to sunlight.
American vampire folk beliefs, which were particularly strong in 19th century New England, contained
some European features. The New England folklore is consistent in its incorporation of tuberculosis and
examination of the body of the vampire for putative signs of life. Following the death of a family member
from consumption (i.e., tuberculosis), other family members began to show the signs of tuberculosis
infection. According to the New England folk belief, the "wasting away" of these family members was
attributed to the recently deceased consumptive, who returned from the dead as a vampire to drain the life
from the surviving relatives. The apostrophic remedy used to kill the vampire was to exhume the body of
the supposed vampire and, if the body was un-decomposed, remove and burn the blood-filled heart or the
entire body.
A. Skeletal Evidence
The pathological conditions observed in the burials from the Walton Cemetery reflect lives of physical
labor, including osteoarthritis and an unhealed femoral neck fracture in an elderly female. One case of
The complete skeleton of a 50- to 55-year-old male interred in a stone-lined grave is of particular interest
for this report. Two observations regarding this skeleton are of note: 1) the postmortem rearrangement of
the skeletal remains, and 2) pale pathological evidence of a probable pulmonary tuberculosis infection.
Upon opening the grave, the skull and femora were found in a "skull and crossbones" orientation on top of
the ribs and vertebrae, which were also found in disarray. On the coffin lid, an arrangement of tacks spelled
the initials "JB-55", presumably the initials and age at death of this individual.
Pathological conditions evident in this skeleton included healed fractures and active infectious processes.
Healed fractures were observed on the lateral half of the right clavicle (with a bony callus extending to the
scapula), the right eighth rib, and the left second rib. Mild osteoarthritis was seen in most large joints and
most lower vertebrae. Some lower vertebrae also exhibited Schmorl's nodes. The particular surface of the
left femoral medial condoles presented an area of crenulated bone 30 mm in diameter, probably traumatic
in origin. Focal lytic activity had destroyed an area of bone approximately 40 mm in diameter at the
Periostitis was present on the distal half of the left tibia and the distal two thirds of the left fibula.
Periostatic lesions of the left second, third, and fourth ribs were also observed. These lesions were whitish-
gray and pitted in appearance, and were located on the visceral rib surface near the rib head adjacent to the
pleura. The lesions, respectively 30 mm, 35 mm, and 25 mm in length, comprise an area of approximately
are similar to those described by Kelley and Micozzi (1984) as most likely being associated with primary
pulmonary tuberculosis.
Differential diagnoses for rib lesions include typhoid, phylogenic osteomyelitis, syphilis, pleurisies, and
other types of non-specific chronic respiratory disease (Kelley and Micozzi, 1984). If the rib and foot
lesions are taken as one entity, an additional differential diagnosis is blast mycosis, although this fungus is
not normally found in Connecticut (Mann and Murphy, 1990). Periostitic reaction resulting from the
fracture of the left second rib can be ruled out because the healed fracture shows no osseous activity around
Regardless of the specific infectious etiology of pulmonary disease in this individual, symptoms of a
chronic pulmonary infection severe enough to induce rib lesions would have probably included coughing,
expectoration of mucous, and aches and pains of the chest. Such symptoms, if not actually caused by
pulmonary tuberculosis, would likely have been interpreted as consumption by 19th century rural New
Englanders.
No other cases of tuberculosis were noted in the remains from the cemetery. Two burials are believed to be
related to "JB." Both burials, a 45- to 55-year-old female and a 13- to 14-year-old sub adult, were buried in
a manner similar to "JB" and had the initials "IB-45" and "NB-13" spelled, respectively, in tacks on the
coffin lid.
The New England vampire belief in based on a folk interpretation of the physical appearance of the
tuberculosis victim and the transmission of tuberculosis. As the name consumption implies, the disease
caused sufferers to "waste away" and "lose flesh," despite the fact that they remained active, desirous of
sustenance, and maintained a fierce will to live (Brown, 1941). This dichotomy of desire and "wasting
away" is reflected in the vampire folk belief: The vampire's desire for "food" forces it to feed off living
The vampire folklore tradition is also consistent with modern knowledge of the transmission of
tuberculosis. Many of the historic accounts indicate that family members living in close association became
infected with the disease before or soon after the death of the "vampire." Tuberculosis is notorious for being
transmitted between individuals of different generations living under crowded conditions, a situation
common in rural 19th century New England farming communities (Hawke, 1988). Seasonal periods of low
nutrition and the unsanitary conditions of 18th and 19th century farming compounds increased the
opportunity for transmission of tuberculosis between family members (Clark et al., 1987; Kelley and
Eisenberg, 1987). Although there is no evidence of tuberculosis in the remaining Walton cemetery
skeletons, an 1801 narrative of Griswold history indicates that during the 25 years preceding the account
The method of dispatching a vampire, also known as an apotropaic remedy, centers around the destruction
of the vampire's body. In the New England folklore, if blood is found in the heart of the exhumed vampire,
the apotropaic remedy was to burn the heart, in the process ridding the family of the vampire's actions.
Most historic accounts indicate that upon exhuming the vampire, the body was found undecomposed and
that blood was present in the heart. Barber's (1988) examination of the vampire belief in Europe indicates
that the appearance of a vampire in the grave (i.e., bloating, hair and fingernails growing after death, the
evidence of "blood" in the heart and chest) is attributable to the process of postmortem decomposition.
In the present case, however, the action is focused on the skeletal remains. Taphonomically, the physical
arrangement of the skeletal remains in the grave indicates that no soft tissue had been present at the time of
rearrangement; no heart remained in the body. We hypothesize that, in the absence of a heart to be burned,
the apotropaic remedy was the place the bones in a "skull and crossbones" arrangement. In support of this
hypothesis, we note that decapitation was a common European method of dispatching a dead vampire, and
that the Celts and Neolithic Egyptians were known to separate the head from the body, supposedly to
D. Historical Evidence
The final piece of evidence is this historic newspaper account (Wright, 1973): "In the May 20, 1854 issue
of the Norwich (Connecticut) Courier, there is an account of an incident that occurred at Jewett [City], a
city in that vicinity. About eight years previously, Horace Ray of Griswold had died of consumption.
Afterwards, two of his children--grown-up sons--died of the same disease, the last one dying about 1852.
Not long before the date of the newspaper the same fatal disease had seized another son, whereupon it was
determined to exhume the bodies of the two brothers and burn them, because the dead were supposed to
feed upon the living; and so long as the dead body in the grave remained undecomposed, either wholly or
in part, the surviving members of the family must continue to furnish substance on which the dead body
could feed. Acting under the influence of this strange superstition, the family and friends of the deceased
proceeded to the burial ground on June 8, 1854, dug up the bodies of the deceased brothers, and burned
This account places the vampire belief in the Jewett City/Griswold area just after the time span of the
Griswold cemetery. The excellent preservation of the vampire skeleton indicates that it was probably buried
toward the latter time period for the cemetery (ca. 1800-1840), thus placing the internment of this
individual close to the time of the above account. The town of Griswold was settled just after 1812, in part
by emigrants from Western Rhode Island, who were, according to local tradition, uneducated and "vicious"
(Phillips, 1929). Note in Table 1 that several vampire accounts are also located in Western Rhode Island.
The Rhode Island belief was examined by Stetson (1898), who relates that the Rhode Islanders he
interviewed did not consider their practice to be vampirism but rather believed it was a way to protect
E. Conclusions on findings
We present the following explanation for the bioarcheological and pale pathological evidence found in the
grave in the Walton Cemetery. An adult male (J.B.) died of either tuberculosis or a pulmonary infection
interpreted as tuberculosis (consumption) by his family. Several years after the burial, one or more of his
family members contracted tuberculosis. They attributed their disease to the fact that J.B. had returned from
the dead to "feed" upon them. To stop the progress of their disease, the body of the consumptive J.B. was
exhumed so that the heart could be burned. Upon opening the grave, the family saw that the heart had
decomposed. With no heart to burn, the bones of the chest were disrupted and the skull femora placed in a
"skull and crossbones" position. This interpretation is based on three pieces of evidence: 1) the postmortem
infection producing similar physical manifestations; and 3) an historical account of the vampire folk belief
from the same time and place as the skeleton under examination.
X. Conclusion:
According to my research regarding vampires and other creatures related to it, I came to
realize that proving they once walked this planet was somewhat the challenging part. Yet, it’s
hard for me to convince those skeptics to believe in everything that I have mentioned here.
But despite all the doubts and unsolved mysteries, I have to admit that I believe that vampires
had once existed. I may not be sure if vampires still exist but I certainly believe that they did
so once.
I'm not sure what constitutes a vampire nowadays-- certainly they aren't walking dead
bodies-- but they aren't just people who drink blood. That's a person with a blood fetish and a
romantic notion living out fictional fantasies. I think that vampires were just a different
species of human... an evolutionary track. That's why I'm not too sure if there still are some
out in hiding.
So why is there such fascination with this evil blood-sucking creature? Many today might say
that it is the immortality and power the vampire seems to posses that fascinates them: the
ability to see the great changes of civilization over time and to be able to influence, even to
direct the future. Yet these qualities are also present in other mythical creatures or people,
such as sorcerers like Merlin, who lived for several centuries, or Faust who sold his soul to
the devil for riches, knowledge and youthful looks. Others have suggested that the fascination
has more to do with the vampire's bestial and hungry look, its ability to turn into a bat and the
fact that it tends to hunt and stalk it victims before killing. Through these acts and images, we
perceive a lifestyle that is seen by society to be evil and unnatural, thus to enter into such acts
would be a rebellion against human society. Again through this characteristic can be seen in
other creatures such as the mythical werewolf, and so this seems to be an unlikely source for
the fascination.
It seems more likely that the answer lies in the nickname attributed to modern vampires, that
of blood-sucker, for this is their one unique characteristic. That they acquire their power from
human blood fascinates us. Most would agree that this is a sexually motivated act for several
reasons. Firstly, when we think about the act of taking blood we imagine the picture of the
young innocent woman being bitten by the vampire on the neck, an image given to us by
numerous Dracula films. This can be seen to symbolise much, such as the wish to remove or
destroy innocence, the sensuality involved in the penetration of a woman's neck and the desire
Furthermore the blood has been seen to symbolise much more, as discussed in a Freudian
argument which compares blood with semen and suggests that similar guilt or elation can be
Yet the fascination with blood can be traced back to more ancient ideas for example: Ulysses
in "The Odyssey" used blood to converse with the dead, by pouring it onto the lifeless body.
Once consumed the host was again given the power of speech. This illustrates the primitive
idea that blood was a life liquid which could transmit life to the dead. The Aborigines
believed that blood was the strength of life which feeds and nourishes the soul. The
connection between blood and the soul is even stronger in other primitive races, where the
belief is that the soul is contained within the blood and that the divine spirit is the blood of
God. This idea led to the use of blood in religious ceremonies. The Aztec people had many
rituals, including the releasing and drinking of blood as well as human sacrifice which was
seen as an honour. Other rituals were seen to include an elemental concept of the transfer of
'soul stuff' by close contact with the flesh and blood. This connection between blood life and
the soul can be seen in the Bible at the last supper, where Jesus offered his blood to the
apostles saying "this is my blood which shall be given up for you". Even here the sacrifice of
blood and life are connected resulting in the freeing of the soul.
This idea of a connection between blood and the soul can be seen in the modern day vampire
tale by Anne Rice which portrays the drinking of blood as sexual ecstasy, coming from the
sharing of body and soul, making it the ultimate pleasure, greater than that of any sexual act.
Our morbid fascination with the vampire may be due to these and many other factors but the
ultimate reason for our fascination with this mythical creature must be their similarity to us in
All of these are a product of my mind alone and this only means that other people’s opinion
about this certain topic is out of the question. Like I said earlier, writing this doesn’t prove
anything to anyone. Other people maybe skeptics nor believers, all of this are part of the great
mysteries of life. Vampires, fact or fiction? The answer lies within you.
BIBLIOGRAPHY:
• Dracula: Prince of many faces: his life and times by Radu R. Florescu and Raymond
T. McNally
• Strigois Tomb
• Living Vampires by Inanna Arthen
• Vampnet Publishing
• Vampyres Unveiled