1,99 €
Mehr erfahren.
- Herausgeber: Booksell-Verlag
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
In "Vampires and Vampirism," Dudley Wright embarks on a compelling exploration of the vampire mythos, dissecting its origins, cultural significance, and evolution through Western literature and folklore. Wright's prose reflects a meticulous scholarly approach, weaving together historical context with critical analysis, thereby presenting a rich tapestry that illustrates how vampires have transcended mere superstition to become enduring symbols of fear, desire, and the human condition. The book not only engages with various narratives of vampire folklore but also situates these tales within the broader context of societal anxieties and the supernatural, inviting readers to contemplate the implications of vampirism in relation to moral decay and the otherness of the supernatural. Dudley Wright, an eminent figure in the study of the esoteric as well as Victorian literature, infuses his work with a profound understanding of the cultural and psychological ramifications of the eerie and macabre. His background in both journalism and literature enhances his narrative style, allowing him to present complex ideas with clarity and engagement. Wright's fascination with folklore and the supernatural, paired with an academic rigor, provides a solid foundation for this extensive investigation into vampirism. "Vampires and Vampirism" is highly recommended for scholars, enthusiasts of Gothic literature, and anyone intrigued by the psychological underpinnings of fear. Wright's synthesis of myth, history, and cultural critique not only informs but also challenges readers to reconsider their perceptions of the vampire archetype. This book serves as an essential resource for those eager to delve deeper into the enigmatic allure of vampires and their enduring legacy in human culture. In this enriched edition, we have carefully created added value for your reading experience: - Hand‐picked Memorable Quotes shine a spotlight on moments of literary brilliance. - Interactive footnotes clarify unusual references, historical allusions, and archaic phrases for an effortless, more informed read.
Das E-Book können Sie in Legimi-Apps oder einer beliebigen App lesen, die das folgende Format unterstützen:
Veröffentlichungsjahr: 2021
Ähnliche
Vampires and Vampirism
Table of Contents
Vampires and Vampirism
PREFACE
The awakened interest in supernormal phenomena which has taken place in recent years has included in its wake the absorbing subject of Vampirism. Yet there has not been any collection published of vampire stories which are common to all the five continents of the globe. The subject of vampirism is regarded more seriously to-day than it was even a decade since, and an attempt has been made in this volume to supply as far as possible all the instances which could be collected from the various countries. How far a certain amount of scientific truth may underlie even what may be regarded as the most extravagant stories must necessarily be, for the present, at any rate, an open question; but he would indeed be a bold man who would permit his scepticism as to the objective existence of vampires in the past or the possibility of vampirism in the future to extend to a categorical denial. If this collection of stories helps, even in a slight degree, to the elucidation of the problem, the book will not have been written in vain.
DUDLEY WRIGHT.
Authors’ Club, 2 Whitehall Court, S.W.,1st September, 1914.
VAMPIRES AND VAMPIRISM
CHAPTER IINTRODUCTORY
What is a vampire[1]? The definition given in Webster’s International Dictionary is: “A blood-sucking ghost or re-animated body of a dead person; a soul or re-animated body of a dead person believed to come from the grave and wander about by night sucking the blood of persons asleep, causing their death.”
Whitney’s Century Dictionary says that a vampire is: “A kind of spectral body which, according to a superstition existing among the Slavic and other races on the Lower Danube, leaves the grave during the night and maintains a semblance of life by sucking the warm blood of living men and women while they are asleep. Dead wizards, werwolves, heretics, and other outcasts become vampires, as do also the illegitimate offspring of parents themselves illegitimate, and anyone killed by a vampire.”
According to the Encyclopædia Britannica: “The persons who turn vampires are generally wizards, suicides, and those who come to a violent end or have been cursed by their parents or by the Church. But anyone may become a vampire if an animal (especially a cat) leaps over the corpse or a bird flies over it.”
Among the specialists, the writers upon vampire lore and legend, two definitions may be quoted:—Hurst, who says that: “A vampyr is a dead body which continues to live in the grave; which it leaves, however, by night, for the purpose of sucking the blood of the living, whereby it is nourished and preserved in good condition, instead of becoming decomposed like other dead bodies”; and Scoffern, who wrote: “The best definition I can give of a vampire is a living mischievous and murderous dead body. A living dead body! The words are idle, contradictory, incomprehensible, but so are vampires.”
“Vampires,” says the learned Zopfius, “come out of their graves in the night time, rush upon people sleeping in their beds, suck out all their blood and destroy them. They attack men, women, and children, sparing neither age nor sex. Those who are under the malignity of their influence complain of suffocation and a total deficiency of spirits, after which they soon expire. Some of them being asked at the point of death what is the matter with them, their answer is that such persons lately dead rise to torment them.”
Not all vampires, however, are, or were, suckers of blood. Some, according to the records, despatched their victims by inflicting upon them contagious diseases, or strangling them without drawing blood, or causing their speedy or retarded death by various other means.
Messrs Skeat and Blagden, in Pagan Races of the Malay Peninsula (vol. i. p. 473), state that “a vampire, according to the view of Sakai of Perak, is not a demon—even though it is incidentally so-called—but a being of flesh and blood,” and support this view by the statement that the vampire cannot pass through walls and hedges.
The word vampire (Dutch, vampyr; Polish, wampior or upior; Slownik, upir; Ukraine, upeer) is held by Skeat to be derived from the Servian wampira. The Russians, Morlacchians, inhabitants of Montenegro, Bohemians, Servians, Arnauts, both of Hydra and Albania, know the vampire under the name of wukodalak, vurkulaka, or vrykolaka, a word which means “wolf-fairy,” and is thought by some to be derived from the Greek. In Crete, where Slavonic influence has not been felt, the vampire is known by the name of katakhaná. Vampire lore is, in general, confined to stories of resuscitated corpses of male human beings, though amongst the Malays a penangglan, or vampire, is a living witch, who can be killed if she can be caught in the act of witchery. She is especially feared in houses where a birth has taken place, and it is the custom to hang up a bunch of thistle in order to catch her. She is said to keep vinegar at home to aid her in re-entering her own body. In the Malay Peninsula, parts of Polynesia and the neighbouring districts, the vampire is conceived as a head with entrails attached, which comes forth to suck the blood of living human beings. In Transylvania, the belief prevails that every person killed by a nosferatu[2] (vampire) becomes in turn a vampire, and will continue to suck the blood of other innocent people until the evil spirit has been exorcised, either by opening the grave of the suspected person and driving a stake through the corpse, or firing a pistol-shot into the coffin. In very obstinate cases it is further recommended to cut off the head, fill the mouth with garlic, and then replace the head in its proper place in the coffin; or else to extract the heart and burn it, and strew the ashes over the grave.
The murony of the Wallachians not only sucks blood, but also possesses the power of assuming a variety of shapes, as, for instance, those of a cat, dog, flea, or spider; in consequence of which the ordinary evidence of death caused by the attack of a vampire, viz. the mark of a bite in the back of the neck, is not considered indispensable. The Wallachians have a very great fear of sudden death, greater perhaps than any other people, for they attribute sudden death to the attack of a vampire, and believe that anyone destroyed by a vampire must become a vampire, and that no power can save him from this fate. A similar belief obtains in Northern Albania, where it is also held that a wandering spirit has power to enter the body of any individual guilty of undetected crime, and that such obsession forms part of his punishment.
Some writers have ascribed the origin of the belief in vampires to Greek Christianity, but there are traces of the superstition and belief at a considerably earlier date than this. In the opinion of the anthropologist Tylor, “the shortest way of treating the belief is to refer it directly to the principles of savage animism. We shall see that most of its details fall into their places at once, and that vampires are not mere creations of groundless fancy, but causes conceived in spiritual form [1q]to account for specific facts of wasting disease.” It is more than probable that the practice of offering up living animals as sacrifices to satisfy the thirst of departed human beings, combined with the ideas of the Platonist and the teachings of the learned Jew, Isaac Arbanel, who maintained that before the soul can be loosed from the fetters of the flesh it must lie some months with it in the grave, may have influenced the belief and assisted its development. Vampirism found a place in Babylonian belief and in the folk-lore and traditions of many countries of the Near East. The belief was quite common in Arabia, although there is no trace of it there in pre-Christian times. The earliest references to vampires are found in Chaldean and Assyrian tablets. Later, the pagan Romans gave their adherence to the belief that the dead bodies of certain people could be allured from their graves by sorcerers, unless the bodies had actually undergone decomposition, and that the only means of effectually preventing such “resurrections” was by cremating the remains. In Grecian lore there are many wonderful stories of the dead rising from their graves and feasting upon the blood of the young and beautiful. From Greece and Rome the superstition spread throughout Austria, Hungary, Lorraine, Poland, Roumania, Iceland, and even to the British Isles, reaching its height in the period from 1723 to 1735, when a vampire fever or epidemic broke out in the south-east of Europe, particularly in Hungary and Servia. The belief in vampires even spread to Africa, where the Kaffirs held that bad men alone live a second time and try to kill the living by night. According to a local superstition of the Lesbians, the unquiet ghost of the Virgin Gello used to haunt their island, and was supposed to cause the deaths of young children.
Various devices have been resorted to in different countries at the time of burial, in the belief that the dead could thus be prevented from returning to earth-life. In some instances, e.g. among the Wallachians, a long nail was driven through the skull of the corpse, and the thorny stem of a wild rose-bush laid upon the body, in order that its shroud might become entangled with it, should it attempt to rise. The Kroats and Slavonians burned the straw upon which the suspected body lay. They then locked up all the cats and dogs, for if these animals stepped over the corpse it would assuredly return as a vampire and suck the blood of the village folk. Many held that to drive a white thorn stake through the dead body rendered the vampire harmless, and the peasants of Bukowina still retain the practice of driving an ash stake through the breasts of suicides and supposed vampires—a practice common in England, so far as suicides were concerned, until 1823, when there was passed “An Act to alter and amend the law relating to the interment of the remains of any person found felo de se,” in which it was enacted that the coroner or other officer “shall give directions for the private interment of the remains of such person felo de se without any stake being driven through the body of such person.” It was also ordained that the burial was only to take place between nine and twelve o’clock at night.
The driving of a stake through the body does not seem to have had always the desired effect. De Schartz, in his Magia Postuma, published at Olmutz in 1706, tells of a shepherd in the village of Blow, near Kadam, in Bohemia, who made several appearances after his death and called certain persons, who never failed to die within eight days of such call. The peasants of Blow took up the body and fixed it to the ground by means of a stake driven through the corpse. The man, when in that condition, told them that they were very good to give him a stick with which he could defend himself against the dogs which worried him. Notwithstanding the stake, he got up again that same night, alarmed many people, and, presumably out of revenge, strangled more people in that one night than he had ever done on a single occasion before. It was decided to hand over his body to the public executioner, who was ordered to see that the remains were burned outside the village. When the executioner and his assistants attempted to move the corpse for that purpose, it howled like a madman, and moved its feet and hands as though it were alive. They then pierced the body through with stakes, but he again uttered loud cries and a great quantity of bright vermilion blood flowed from him. The cremation, however, put an end to the apparition and haunting of the spectre. De Schartz says that the only remedy for these apparitions is to cut off the heads and burn the bodies of those who come back to haunt their former abodes. It was, however, customary to hold a public inquiry and examination of witnesses before proceeding to the burning of a body, and if, upon examination of the body, it was found that the corpse had begun to decompose, that the limbs were not supple and mobile, and the blood not fluidic, then burning was not commanded. Even in the case of suspected persons an interval of six to seven weeks was always allowed to lapse before the grave was opened in order to ascertain whether the flesh had decayed and the limbs lost their suppleness and mobility. A Strigon or Indian vampire, who was transfixed with a sharp thorn cudgel, near Larbach, in 1672, pulled it out of his body and flung it back contemptuously.
Bartholin, in de Causa contemptûs mortis, tells the story of a man, named Harpye, who ordered his wife to bury him exactly at the kitchen door, in order that he might see what went on in the house. The woman executed her commission, and soon after his death he appeared to several people in the neighbourhood, killed people while they were engaged in their occupations, and played so many mischievous pranks that the inhabitants began to move away from the village. At last a man named Olaus Pa took courage and ran at the spectre with a lance, which he drove into the apparition. The spectre instantly vanished, taking the spear with it. Next morning Olaus had the grave of Harpye opened, when he found the lance in the dead body, which had not become corrupted. The corpse was then taken from the grave, burned, and the ashes thrown into the sea, and the spectre did not afterwards trouble the inhabitants.
To cross the arms of the corpse, or to place a cross or crucifix upon the grave, or to bury a suspected corpse at the junction of four cross-roads, was, in some parts, regarded as an efficacious preventive of vampirism. It will be remembered that it was at one time the practice in England to bury suicides at the four cross-roads. If a vampire should make its appearance, it could be prevented from ever appearing again by forcing it to take the oath not to do so, if the words “by my winding-sheet” were incorporated in the oath.
One charm employed by the Wallachians to prevent a person becoming a vampire was to rub the body in certain parts with the lard of a pig killed on St Ignatius’s Day.
In Poland and Russia, vampires make their appearance from noon to midnight instead of between nightfall and dawn, the rule that generally prevails. They come and suck the blood of living men and animals in such abundance that sometimes it flows from them at the nose and ears, and occasionally in such profusion that the corpse swims in the blood thus oozing from it as it lies in the coffin. One may become immune from the attacks of vampires by mixing this blood with flour and making bread from the mixture, a portion of which must be eaten; otherwise the charm will not work. The Californians held that the mere breaking of the spine of the corpse was sufficient to prevent its return as a vampire. Sometimes heavy stones were piled on the grave to keep the ghost within, a practice to which Frazer traces the origin of funeral cairns and tombstones. Two resolutions of the Sorbonne, passed between 1700 and 1710, prohibited the cutting off of the heads and the maiming of the bodies of persons supposed to be vampires.
In the German folk-tale known as Faithful John, the statue said to the king: “If you, with your own hand, cut off the heads of both your children and sprinkle me with their blood, I shall be brought to life again.” According to primitive ideas, blood is life, and to receive blood is to receive life:[2q] the soul of the dead wants to live, and, consequently, loves blood. The shades in Hades are eager to drink the blood of Odysseus’s sacrifice, that their life may be renewed for a time. It is of the greatest importance that the soul should get what it desires, as, if not satisfied, it might come and attack the living. It is possible that the bodily mutilations which to this day accompany funerals among some peoples have their origin in the belief that the departed spirit is refreshed by the blood thus spilt. The Samoans called it an “offering of blood” for the dead when the mourners beat their heads till the blood ran.
