Vampire

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For criticism see Criticism of Vampire
For other uses, see Vampire (disambiguation).


The Vampire, by Philip Burne-Jones, 1897

Vampires are mythological or folkloric beings who subsist by feeding on the life essence (generally in the form of blood) of living creatures. Although typically described as undead, a vampire could be a living person who is a witch (such as some types of strigoi), or who gained their vampire abilities due to a demonic contract (such as the Penanggalen and Loogaroo).[1][2][3][4]

In folkloric tales, undead vampires often visited loved ones and caused mischief or deaths in the neighbourhoods they inhabited when they were alive. They wore shrouds and were often described as bloated and of ruddy or dark countenance, markedly different from today's gaunt, pale vampire which dates from the early Nineteenth Century. Although vampiric entities have been recorded in most cultures, the term vampire was not popularised until the early 18th century, after an influx of vampire superstition into Western Europe from areas where vampire legends were frequent, such as the Balkans and Eastern Europe,[5] although local variants were also known by different names, such as vampir (вампир) in Serbia, vrykolakas in Greece and strigoi in Romania. This increased level of vampire superstition in Europe led to mass hysteria and in some cases resulted in corpses actually being staked and people being accused of vampirism.

In modern times, however, the vampire is generally held to be a fictitious entity, although belief in similar vampiric creatures such as the chupacabra still persists in some cultures. Early folkloric belief in vampires has been ascribed to the ignorance of the body's process of decomposition after death and how people in pre-industrial societies tried to rationalise this, creating the figure of the vampire to explain the mysteries of death. Porphyria was also linked with legends of vampirism in the 20th century and received much media exposure, but this link has since been largely discredited.

The charismatic and sophisticated vampire of modern fiction was born in 1819 with the publication of The Vampyre by John Polidori; the story was highly successful and arguably the most influential vampire work of the early 19th century.[6] However, it is Bram Stoker's 1897 novel Dracula that is remembered as the quintessential vampire novel and provided the basis of the modern vampire legend. The success of this book spawned a distinctive vampire genre, still popular in the 21st century, with books, films, and television shows. The vampire has since become a dominant figure in the horror genre.

Contents

Etymology

The Oxford English Dictionary dates the first appearance of the word vampire in English from 1734, in a travelogue titled Travels of Three English Gentlemen published in the Harleian Miscellany in 1745.[7][8] Vampires had already been discussed in German literature.[9] After Austria gained control of northern Serbia and Oltenia in 1718, officials noted the local practice of exhuming bodies and "killing vampires".[9] These reports, prepared between 1725 and 1732, received widespread publicity.[9]

The English term was derived (possibly via French vampyre) from the German Vampir, in turn thought to be derived in the early 18th century from the Serbian вампир/vampir.[10][11][12][13][14] The Serbian form has parallels in virtually all Slavic languages: Bulgarian вампир (vampir), Czech and Slovak upír, Polish wąpierz, and (perhaps East Slavic-influenced) upiór, Russian упырь (upyr'), Belarusian упыр (upyr), Ukrainian упирь (upir'), from Old Russian упирь (upir'). (Note that many of these languages have also borrowed forms such as "vampir/wampir" subsequently from the West; these are distinct from the original local words for the creature.) The exact etymology is unclear.[15] Among the proposed proto-Slavic forms are *ǫpyrь and *ǫpirь.[16] Like its possible cognate that means "bat" (Czech netopýr, Slovak netopier, Polish nietoperz, Russian нетопырь / netopyr' —a species of bat), the Slavic word might contain a Proto-Indo-European root for "to fly".[16] An older theory is that the Slavic languages have borrowed the word from a Turkic term for "witch" (e.g., Tatar ubyr).[16][17]

The first recorded use of the Old Russian form Упирь (Upir') is commonly believed to be in a document dated 6555 (1047 AD).[18] It is a colophon in a manuscript of the Book of Psalms written by a priest who transcribed the book from Glagolitic into Cyrillic for the Novgorodian Prince Vladimir Yaroslavovich.[19] The priest writes that his name is "Upir' Likhyi " (Упирь Лихый), which means something like "Wicked Vampire" or "Foul Vampire".[20] This apparently strange name has been cited as an example both of surviving paganism and of the use of nicknames as personal names.[21]

Another early use of the Old Russian word is in the anti-pagan treatise "Word of Saint Grigoriy," dated variously to the 11th–13th centuries, where pagan worship of upyri is reported.[22][23]

Folk beliefs

The notion of vampirism has existed for millennia; cultures such as the Mesopotamians, Hebrews, Ancient Greeks, and Romans had tales of demons and spirits which are considered precursors to modern vampires. However, despite the occurrence of vampire-like creatures in these ancient civilizations, the folklore for the entity we know today as the vampire originates almost exclusively from early 18th century Southeastern Europe,[5] when verbal traditions of many ethnic groups of the region were recorded and published. In most cases, vampires are revenants of evil beings, suicide victims, or witches, but they can also be created by a malevolent spirit possessing a corpse or by being bitten by a vampire. Belief in such legends became so pervasive that in some areas it caused mass hysteria and even public executions of people believed to be vampires.[24]

Description and common attributes

Vampyren "The Vampire," by Edvard Munch

It is difficult to make a single, definitive description of the folkloric vampire, though there are several elements common to many European legends. Vampires were usually reported as bloated in appearance, and ruddy, purplish, or dark in colour; these characteristics were often attributed to the recent drinking of blood. Indeed, blood was often seen seeping from the mouth and nose when one was seen in its shroud or coffin and its left eye was often open.[25] It would be clad in the linen shroud it was buried in, and its teeth, hair, and nails may have grown somewhat, though in general fangs were not a feature.[26]

Other attributes varied greatly from culture to culture; some vampires, such as those found in Transylvanian tales, were gaunt, pale, and had long fingernails, while those from Bulgaria only had one nostril,[27] and Bavarian vampires slept with thumbs crossed and one eye open.[28] Moravian vampires only attacked while naked, and those of Albanian folklore wore high-heeled shoes.[28] As stories of vampires spread throughout the globe to the Americas and elsewhere, so did the varied and sometimes bizarre descriptions of them: Mexican vampires had a bare skull instead of a head,[28] Brazilian vampires had furry feet and vampires from the Rocky Mountains only sucked blood with their noses and from the victim's ears.[28] Common attributes were sometimes described, such as red hair.[28] Some were reported to be able to transform into bats, rats, dogs, wolves, spiders and even moths.[29] From these various legends, works of literature such as Bram Stoker's Dracula, and the influences of historical bloodthirsty figures such as Gilles de Rais, Elizabeth Báthory, and Vlad Ţepeş, the vampire developed into the modern stereotype.[24][28]

Creating vampires

The causes of vampiric generation were many and varied in original folklore. In Slavic and Chinese traditions, any corpse which was jumped over by an animal, particularly a dog or a cat, was feared to become one of the undead.[30] A body with a wound which had not been treated with boiling water was also at risk. In Russian folklore, vampires were said to have once been witches or people who had rebelled against the Church while they were alive.[28]

Cultural practices often arose that were intended to prevent a recently deceased loved one from turning into an undead revenant. Burying a corpse upside-down was widespread, as was placing earthly objects, such as scythes or sickles,[31] near the grave to satisfy any demons entering the body or to appease the dead so that it would not wish to arise from its coffin. This method resembles the Ancient Greek practice of placing an obolus in the corpse's mouth to pay the toll to cross the River Styx in the underworld; it has been argued that instead, the coin was intended to ward off any evil spirits from entering the body, and this may have influenced later vampire folklore. This tradition persisted in modern Greek folklore about the vrykolakas, in which a wax cross and piece of pottery with the inscription "Jesus Christ conquers" were placed on the corpse to prevent the body from becoming a vampire.[32] Other methods commonly practised in Europe included severing the tendons at the knees or placing poppy seeds, millet, or sand on the ground at the grave site of a presumed vampire; this was intended to keep the vampire occupied all night by counting the fallen grains.[33] Similar Chinese narratives state that if a vampire-like being came across a sack of rice, it would have to count every grain; this is a theme encountered in myths from the Indian subcontinent as well as in South American tales of witches and other sorts of evil or mischievous spirits or beings.[34]

Identifying vampires

Many elaborate rituals were used to identify a vampire. One method of finding a vampire's grave involved leading a virgin boy through a graveyard or church grounds on a virgin stallion—the horse would supposedly balk at the grave in question.[28] Generally a black horse was required, though in Albania it should be white.[35] Holes appearing in the earth over a grave were taken as a sign of vampirism.[36]

Corpses thought to be vampires were generally described as having a healthier appearance than expected, plump and showing little or no signs of decomposition.[37] In some cases, when suspected graves were opened, villagers even described the corpse as having fresh blood from a victim all over its face.[38] Evidence that a vampire was active in a given locality included death of cattle, sheep, relatives or neighbours. Folkloric vampires could also make their presence felt by engaging in minor poltergeist-like activity, such as hurling stones on roofs or moving household objects,[39] and pressing on people in their sleep.[40]

Protection

An image from Max Ernst's Une Semaine de Bonté

Apotropaics—mundane or sacred items able to ward off revenants—such as garlic[41] or holy water are common in vampire folklore. The items vary from region to region; a branch of wild rose and hawthorn plant are said to harm vampires; in Europe, sprinkling mustard seeds on the roof of a house was said to keep them away.[42] Other apotropaics include sacred items, for example a crucifix, rosary, or holy water. Vampires are said to be unable to walk on consecrated ground, such as those of churches or temples, or cross running water.[43] Although not traditionally regarded as an apotropaic, mirrors have been used to ward off vampires when placed facing outwards on a door (in some cultures, vampires do not have a reflection and sometimes do not cast a shadow, perhaps as a manifestation of the vampire's lack of a soul).[44] This attribute, although not universal (the Greek vrykolakas/tympanios was capable of both reflection and shadow), was utilized by Bram Stoker in Dracula and has remained popular with subsequent authors and filmmakers.[45] Some traditions also hold that a vampire cannot enter a house unless invited by the owner, although after the first invitation they can come and go as they please.[44] Though folkloric vampires were believed to be more active at night, they were not generally considered vulnerable to sunlight.[45]

Methods of destroying suspected vampires varied, with staking the most commonly cited method, particularly in southern Slavic cultures.[46] Ash was the preferred wood in Russia and the Baltic states,[47] or hawthorn in Serbia,[48] with a record of oak in Silesia.[49] Potential vampires were most often staked though the heart, though the mouth was targeted in Russia and northern Germany[50][51] and the stomach in northeastern Serbia.[52] Piercing the skin of the chest was a way of "deflating" the bloated vampire; this is similar to the act of burying sharp objects, such as sickles, in with the corpse, so that they may penetrate the skin if the body bloats sufficiently while transforming into a revenant.[53] Decapitation was the preferred method in German and western Slavic areas, with the head buried between the feet, behind the buttocks or away from the body.[54] This act was seen as a way of hastening the departure of the soul, which in some cultures, was said to linger in the corpse. The vampire's head, body, or clothes could also be spiked and pinned to the earth to prevent rising.[55] Gypsies drove steel or iron needles into a corpse's heart and placed bits of steel in the mouth, over the eyes, ears and between the fingers at the time of burial. They also placed hawthorn in the corpse's sock or drove a hawthorn stake through the legs. In a 16th-century burial near Venice, a brick forced into the mouth of a female corpse has been interpreted as a vampire-slaying ritual by the archaeologists who discovered it in 2006.[56] Further measures included pouring boiling water over the grave or complete incineration of the body. In the Balkans a vampire could also be killed by being shot or drowned, by repeating the funeral service, by sprinkling holy water on the body, or by exorcism. In Romania garlic could be placed in the mouth, and as recently as the 19th century, the precaution of shooting a bullet through the coffin was taken. For resistant cases, the body was dismembered and the pieces burned, mixed with water, and administered to family members as a cure. In Saxon regions of Germany, a lemon was placed in the mouth of suspected vampires.[57]

Ancient beliefs

File:Lilith (John Collier painting).jpg
Lilith (1892), by John Collier

Tales of supernatural beings consuming the blood or flesh of the living have been found in nearly every culture around the world for many centuries.[58] Today we would associate these entities with vampires, but in ancient times, the term vampire did not exist; blood drinking and similar activities were attributed to demons or spirits who would eat flesh and drink blood; even the devil was considered synonymous with the vampire.[59] Almost every nation has associated blood drinking with some kind of revenant or demon, or in some cases a deity. In India, for example, tales of vetalas, ghoul-like beings that inhabit corpses, have been compiled in the Baital Pachisi; a prominent story in the Kathasaritsagara tells of King Vikramāditya and his nightly quests to capture an elusive one.[60] Pishacha, the returned spirits of evil-doers or those who died insane, also bear vampiric attributes.[61] The Ancient Indian goddess Kali, with fangs and a garland of corpses or skulls, was also intimately linked with the drinking of blood.[62] In Egypt, the goddess Sekhmet drank blood.

The Persians were one of the first civilizations to have tales of blood-drinking demons: creatures attempting to drink blood from men were depicted on excavated pottery shards.[63] Ancient Babylonia had tales of the mythical Lilitu,[64] synonymous with and giving rise to Lilith (Hebrew לילית) and her daughters the Lilu from Hebrew demonology. Lilitu was considered a demon and was often depicted as subsisting on the blood of babies. However, the Jewish counterparts were said to feast on both men and women, as well as newborns.[64]

Ancient Greek and Roman mythology described the Empusae,[65] Lamia,[66] and the striges. Over time the first two terms became general words to describe witches and demons respectively. Empusa was the daughter of the goddess Hecate and was described as a demonic, bronze-footed creature. She feasted on blood by transforming into a young woman and seduced men as they slept before drinking their blood.[65] Lamia preyed on young children in their beds at night, sucking their blood.[66] Like Lamia, the striges, feasted on children, but also preyed on young men. They were described as having the bodies of crows or birds in general, and were later incorporated into Roman mythology as strix, a kind of nocturnal bird that fed on human flesh and blood.[67]

Medieval and later European folklore

Main article: Vampire folklore by region

Many of the myths surrounding vampires originated during the medieval period. The 12th century English historians and chroniclers Walter Map and William of Newburgh recorded accounts of revenants,[24][68] though records in English legends of vampiric beings after this date are scant.[69] These tales are similar to the later folklore widely reported from Eastern Europe in the 18th century and were the basis of the vampire legend that later entered Germany and England, where they were subsequently embellished and popularised.

During the 18th century, there was a frenzy of vampire sightings in Eastern Europe, with frequent stakings and grave diggings to identify and kill the potential revenants; even government officials engaged in the hunting and staking of vampires.[70] Despite being called the Age of Enlightenment, during which most folkloric legends were quelled, the belief in vampires increased dramatically, resulting in a mass hysteria throughout most of Europe.[24] The panic began with an outbreak of alleged vampire attacks in East Prussia in 1721 and in the Habsburg Monarchy from 1725 to 1734, which spread to other localities. Two famous vampire cases, the first to be officially recorded, involved the corpses of Peter Plogojowitz and Arnold Paole from Serbia. Plogojowitz was reported to have died at the age of 62, but allegedly returned after his death asking his son for food. When the son refused, he was found dead the following day. Plogojowitz supposedly returned and attacked some neighbours who died from loss of blood.[70] In the second case, Paole, an ex-soldier turned farmer who allegedly was attacked by a vampire years before, died while haying. After his death, people began to die in the surrounding area and it was widely believed that Paole had returned to prey on the neighbours.[71] Another famous Serbian legend involving vampires concentrates around certain Sava Savanović living in a watermill and killing and drinking blood from millers. The folklore character was later used in a story written by Serbian writer Milovan Glišić and in the Serbian 1973 horror film Leptirica inspired by the story.

The two incidents were well-documented: government officials examined the bodies, wrote case reports, and published books throughout Europe.[71] The hysteria, commonly referred to as the "18th-Century Vampire Controversy", raged for a generation. The problem was exacerbated by rural epidemics of so-claimed vampire attacks, undoubtedly caused by the higher amount of superstition that was present in village communities, with locals digging up bodies and in some cases, staking them. Although many scholars reported during this period that vampires did not exist, and attributed reports to premature burial or rabies, superstitious belief increased. Dom Augustine Calmet, a well-respected French theologian and scholar, put together a comprehensive treatise in 1746, which was ambiguous concerning the existence of vampires. Calmet amassed reports of vampire incidents; numerous readers, including both a critical Voltaire and supportive demonologists, interpreted the treatise as claiming that vampires existed.[72] In his Philosophical Dictionary, Voltaire wrote:[73]

These vampires were corpses, who went out of their graves at night to suck the blood of the living, either at their throats or stomachs, after which they returned to their cemeteries. The persons so sucked waned, grew pale, and fell into consumption; while the sucking corpses grew fat, got rosy, and enjoyed an excellent appetite. It was in Poland, Hungary, Silesia, Moravia, Austria, and Lorraine, that the dead made this good cheer.

The controversy only ceased when Empress Maria Theresa of Austria sent her personal physician, Gerard van Swieten, to investigate the claims of vampiric entities. He concluded that vampires did not exist and the Empress passed laws prohibiting the opening of graves and desecration of bodies, sounding the end of the vampire epidemics. Despite this condemnation, the vampire lived on in artistic works and in local superstition.[72]

Non-European beliefs

Africa

Various regions of Africa have folkloric tales of beings with vampiric abilities: in West Africa the Ashanti people tell of the iron-toothed and tree-dwelling asanbosam,[74] and the Ewe people of the adze, which can take the form of a firefly and hunts children.[75] The eastern Cape region has the impundulu, which can take the form of a large taloned bird and can summon thunder and lightning, and the Betsileo people of Madagascar tell of the ramanga, an outlaw or living vampire who drinks the blood and eats the nail clippings of nobles.[76]

The Americas

The Loogaroo is an example of how a vampire belief can result from a combination of beliefs, here a mixture of French and African Vodu or voodoo. The term Loogaroo possibly comes from the French loup-garou (meaning "werewolf") and is common in the culture of Mauritius. However, the stories of the Loogaroo are widespread through the Caribbean Islands and Louisiana in the United States.[77] Similar female monsters are the Soucouyant of Trinidad, and the Tunda and Patasola of Colombian folklore, while the Mapuche of southern Chile have the bloodsucking snake known as the Peuchen.[78] Aloe vera hung backwards behind or near a door was thought to ward off vampiric beings in South American superstition.[34]Aztec mythology described tales of the Cihuateteo, skeletal-faced spirits of those who died in childbirth who stole children and entered into sexual liaisons with the living, driving them mad.[28]

During the late 18th and 19th centuries the belief in vampires was widespread in parts of New England, particularly in Rhode Island and Eastern Connecticut. There are many documented cases of families disinterring loved ones and removing their hearts in the belief that the deceased was a vampire who was responsible for sickness and death in the family, although the term "vampire" was never actually used to describe the deceased. The deadly disease tuberculosis, or "consumption" as it was known at the time, was believed to be caused by nightly visitations on the part of a dead family member who had died of consumption themselves.[79] The most famous, and most recently recorded, case of suspected vampirism is that of nineteen-year-old Mercy Brown, who died in Exeter, Rhode Island in 1892. Her father, assisted by the family physician, removed her from her tomb two months after her death, cut out her heart and burned it to ashes.[80]

Asia

Rooted in older folklore, the modern belief in vampires spread throughout Asia with tales of ghoulish entities from the mainland, to vampiric beings from the islands of Southeast Asia. India also developed other vampiric legends. The Bhūta or Prét is the soul of a man who died an untimely death. It wanders around animating dead bodies at night, attacking the living much like a ghoul.[81] In northern India, there is the BrahmarākŞhasa, a vampire-like creature with a head encircled by intestines and a skull from which it drank blood. Although vampires have appeared in Japanese Cinema since the late 1950s, the folklore behind it is western in origin.[82] However, the Nukekubi is a being whose head and neck detach from its body to fly about seeking human prey at night.[83]

Legends of female vampire-like beings who can detach parts of their upper body also occur in the Philippines, Malaysia and Indonesia. There are two main vampire-like creatures in the Philippines: the Tagalog mandurugo ("blood-sucker") and the Visayan manananggal ("self-segmenter"). The mandurugo is a variety of the aswang that takes the form of an attractive girl by day, and develops wings and a long, hollow, thread-like tongue by night. The tongue is used to suck up blood from a sleeping victim. The manananggal is described as being an older, beautiful woman capable of severing its upper torso in order to fly into the night with huge bat-like wings and prey on unsuspecting, sleeping pregnant women in their homes. They use an elongated proboscis-like tongue to suck fetuses off these pregnant women. They also prefer to eat entrails (specifically the heart and the liver) and the phlegm of sick people.[84]

The Malaysian Penanggalan may be either a beautiful old or young woman who obtained her beauty through the active use of black magic or other unnatural means, and is most commonly described in local folklore to be dark or demonic in nature. She is able to detach her fanged head which flies around in the night looking for blood, typically from pregnant women.[85] Malaysians would hang jeruju (thistles) around the doors and windows of houses, hoping the Penanggalan would not enter for fear of catching its intestines on the thorns.[86] The Leyak is a similar being from Balinese folklore.[87] A Kuntilanak or Matianak in Indonesia,[88] or Pontianak or Langsuir in Malaysia,[89] is a woman who died during childbirth and became undead, seeking revenge and terrorizing villages. She appeared as an attractive woman with long black hair that covered a hole in the back of her neck, which she sucked the blood of children with. Filling the hole with her hair would drive her off. Corpses had their mouths filled with glass beads, eggs under each armpit, and needles in their palms to prevent them from becoming langsuir.[90]

Jiang Shi (traditional Chinese: 僵屍 or 殭屍; simplified Chinese: 僵尸; pinyin: jiāngshī; literally "stiff corpse"), sometimes called "Chinese vampires" by Westerners, are reanimated corpses that hop around, killing living creatures to absorb life essence (qì) from their victims. They are said to be created when a person's soul (魄 pò) fails to leave the deceased's body.[91] One unusual feature of this vampire is its greenish-white furry skin, perhaps derived from fungus or mould growing on corpses.[92]

Continued at Vampire, part 2

Footnotes

  1. ^ (French) Levkievskaja, E.E. (September 1997). "La mythologie slave : problèmes de répartition dialectale (une étude de cas : le vampire)". Cahiers Slaves 1. Retrieved on 2007-12-29. 
  2. ^ Créméné, Mythologie du Vampire, p. 89.
  3. ^ Bunson, Vampire Encyclopedia, p. 219.
  4. ^ (Ukrainian) Словник символів, Потапенко О.І., Дмитренко М.К., Потапенко Г.І. та ін., 1997.[1] online article.
  5. ^ a b Silver & Ursini, The Vampire Film, pp. 22–23.
  6. ^
  7. ^ "Vampire". Oxford English Dictionary (2nd edition). (1989). Ed. J. Simpson, E. Weiner (eds). Oxford: Clarendon Press. ISBN 0-19-861186-2. 
  8. ^ Johnson, Samuel (1745). "IV", Harleian Miscellany. London: T. Osborne, 358. 
  9. ^ a b c Barber, Vampires, Burial and Death, p. 5.
  10. ^ (German) "Deutsches Wörterbuch von Jacob Grimm und Wilhelm Grimm. 16 Bde. (in 32 Teilbänden). Leipzig: S. Hirzel 1854-1960". http://germazope.uni-trier.de/Projects/WBB/woerterbuecher/dwb/wbgui?lemid=GV00025. Retrieved on 2006-06-13. 
  11. ^ "Vampire". Merriam-Webster Online Dictionary. http://www.merriamwebster.com/dictionary/vampire. Retrieved on 2006-06-13. 
  12. ^ (French) "Trésor de la Langue Française informatisé". http://atilf.atilf.fr/dendien/scripts/fast.exe?mot=vampire. Retrieved on 2006-06-13. 
  13. ^ (French) Dauzat, Albert (1938). Dictionnaire étymologique de la langue française. Paris: Librairie Larousse. OCLC 904687. 
  14. ^ Weibel, Peter. "Phantom Painting - Reading Reed: Painting between Autopsy and Autoscopy". David Reed's Vampire Study Center. http://thegalleriesatmoore.org/publications/vampirestudy/weiben12.shtml. Retrieved on 2007-02-23. 
  15. ^ (Russian) Tokarev, Sergei Aleksandrovich (1982). Mify Narodov Mira. Sovetskaya Entsiklopediya: Moscow. OCLC 7576647.  ("Myths of the Peoples of the World"). Upyr'
  16. ^ a b c (Russian) "Russian Etymological Dictionary by Max Vasmer". http://vasmer.narod.ru/p752.htm. Retrieved on 2006-06-13. 
  17. ^ Template:Bg iconMladenov, Stefan (1941). Etimologičeski i pravopisen rečnik na bǎlgarskiya knižoven ezik.
  18. ^ Melton, J.G. (1994). The Vampire Book: The Encyclopedia of the Undead. Detroit: Visible Ink Press. ISBN 0-8103-2295-1. 
  19. ^ (Russian) Sobolevskij, A. I.. "Slavjano-russkaja paleografija". http://www.textology.ru/drevnost/srp2.shtml. Retrieved on 2007-12-21.  The original manuscript, Книги 16 Пророков толковыя
  20. ^ Lind, John H. (2004). "Varangians in Europe’s Eastern and Northern Periphery". Ennen ja Nyt (4). Retrieved on 2007-02-20. 
  21. ^ Dolotova, I.A.; O.A. Rodionov & A.B. Van'kova (2002). История России. 6-7 кл : Учебник для основной школы: В 2-х частях. Ч. 1: С древнейших времен до конца XVI века (PDF), ЦГО. ISBN 5-7662-0149-4. Retrieved on 2007-02-28.  ("History of Russia. 6-7 kl.: Textbook for the basic school: In 2-X parts. Part 1: From the earliest times to the end of the XVI century.")
  22. ^ (Russian) "Рыбаков Б.А. Язычество древних славян / М.: Издательство 'Наука,' 1981 г.". http://historic.ru/books/item/f00/s00/z0000031/index.shtml. Retrieved on 2007-02-28. 
  23. ^ (Russian) Зубов, Н.И. (1998). "Загадка Периодизации Славянского Язычества В Древнерусских Списках “Слова Св. Григория ... О Том, Како Первое Погани Суще Языци, Кланялися Идолом...”". Живая Старина 1 (17): 6–10. Retrieved on 2007-02-28. 
  24. ^ a b c d
  25. ^ Barber, Vampires, Burial and Death, pp. 41–42.
  26. ^ Barber, Vampires, Burial and Death, p. 2.
  27. ^ Bunson, Vampires Encyclopedia, p. 35.
  28. ^ a b c d e f g h i Reader's Digest Association (1988). "Vampires Galore!", The Reader's Digest Book of strange stories, amazing facts: stories that are bizarre, unusual, odd, astonishing, incredible ... but true. London: Reader's Digest, 432–433. ISBN 0-949819-89-1. 
  29. ^ Silver & Ursini, The Vampire Film, pp. 38-39.
  30. ^ Barber, Vampires, Burial and Death, p. 33.
  31. ^ Barber, Vampires, Burial and Death, pp. 50-51.
  32. ^ Lawson, John Cuthbert (1910). Modern Greek Folklore and Ancient Greek Religion. Cambridge: Cambridge University Press, 405–06. OCLC 1465746. 
  33. ^ Barber, Vampires, Burial and Death, p. 49.
  34. ^ a b (Spanish) Jaramillo Londoño, Agustín [1967] (1986). Testamento del paisa, 7th, Medellín: Susaeta Ediciones. ISBN 958-95125-0-X. 
  35. ^ Barber, Vampires, Burial and Death, pp. 68-69.
  36. ^ Barber, Vampires, Burial and Death, p. 125.
  37. ^ Barber, Vampires, Burial and Death, p. 109.
  38. ^ Barber, Vampires, Burial and Death, p. 114-15.
  39. ^ Barber, Vampires, Burial and Death, p. 96.
  40. ^ Bunson, Vampire Encyclopedia, pp. 168-69.
  41. ^ Barber, Vampires, Burial and Death, p. 63.
  42. ^ Mappin, Jenni (2003). Didjaknow: Truly Amazing & Crazy Facts About... Everything. Australia: Pancake. ISBN 0-330-40171-8. 
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  45. ^ a b Silver & Ursini, The Vampire Film, p. 25.
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References

  • Barber, Paul (1988). Vampires, Burial and Death: Folklore and Reality. New York: Yale University Press. ISBN 0-300-04126-8. 
  • Bunson, Matthew (1993). The Vampire Encyclopedia. London: Thames & Hudson. ISBN 0-500-277486. 
  • (German) Burkhardt, Dagmar (1966). "Vampirglaube und Vampirsage auf dem Balkan", Beiträge zur Südosteuropa-Forschung: Anlässlich des I. Internationalen Balkanologenkongresses in Sofia 26. VIII.-1. IX. 1966. Munich: Rudolf Trofenik. OCLC 1475919. 
  • Cohen, Daniel (1989). Encyclopedia of Monsters: Bigfoot, Chinese Wildman, Nessie, Sea Ape, Werewolf and many more.... London: Michael O'Mara Books Ltd. ISBN 0-948397-94-2. 
  • (French) Créméné, Adrien (1981). La mythologie du vampire en Roumanie. Monaco: Rocher. ISBN 2-268-00095-8. 
  • (French) Faivre, Antoine (1962). Les Vampires. Essai historique, critique et littéraire. Paris: Eric Losfeld. OCLC 6139817. 
  • Frayling, Christopher (1991). Vampyres, Lord Byron to Count Dracula. London: Faber. ISBN 0-571-16792-6. 
  • (Italian) Introvigne, Massimo (1997). La stirpe di Dracula: Indagine sul vampirismo dall'antichità ai nostri giorni. Milan: Mondadori. ISBN 88-04-42735-3. 
  • Hurwitz, Siegmund [1980] (1992). in Gela Jacobson (trans.): Lilith, the First Eve: Historical and Psychological Aspects of the Dark Feminine. Einsiedeln, Switzerland: Daimon Verlag. ISBN 3-85630-522-X. 
  • Jennings, Lee Byron [1986] (2004). "An Early German Vampire Tale: Wilhelm Waiblinger's 'Olura'", in Reinhard Breymayer and Hartmut Froeschle (eds.): In dem milden und glücklichen Schwaben und in der Neuen Welt: Beiträge zur Goethezeit. Stuttgart: Akademischer Verlag Stuttgart, 295–306. ISBN 3-88099-428-5. 
  • Jones, Ernest (1931). "The Vampire", On the Nightmare. London: Hogarth Press and Institute of Psycho-Analysis. OCLC 2382718. 
  • Marigny, Jean (1993). Vampires: The World of the Undead. London: Thames & Hudson. ISBN 0-500-30041-0. 
  • McNally, Raymond T. (1983). Dracula Was a Woman. McGraw Hill. ISBN 0-07-045671-2. 
  • Schwartz, Howard (1988). Lilith's Cave: Jewish tales of the supernatural. San Francisco: Harper & Row. ISBN 0-06-250779-6. 
  • Skal, David J. (1996). V is for Vampire. New York: Plume. ISBN 0-452-27173-8. 
  • Skal, David J. (1993). The Monster Show: A Cultural History of Horror. New York: Penguin. ISBN 0-14-024002-0. 
  • Silver, Alain; James Ursini (1993). The Vampire Film: From Nosferatu to Bram Stoker's Dracula. New York: Limelight. ISBN 0-87910-170-9. 
  • Summers, Montague [1928] (2005). Vampires and Vampirism. Mineola, NY: Dover. ISBN 0-486-43996-8.  (Originally published as The Vampire: His Kith and Kin)
  • Summers, Montague [1929] (1996). The Vampire in Europe. Gramercy Books: New York. ISBN 0-517-14989-3.  (also published as The Vampire in Lore and Legend, ISBN 0-486-41942-8)
  • Template:Sr icon Vuković, Milan T. (2004). Народни обичаји, веровања и пословице код Срба. Belgrade: Сазвежђа. ISBN 86-83699-08-0. 
  • Wright, Dudley [1914] (1973). The Book of Vampires. New York: Causeway Books. ISBN 0-88356-007-0.  (Originally published as Vampire and Vampirism; also published as The History of Vampires)

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