Vampires in Guyana

In April of 2007, "A crowd of Guyanese villagers lynched an elderly woman," who "they accused of being an evil spirit who drinks the blood of human babies." She was beaten to death after authorities handed her over to villagers "who apparently believed she was an 'Old Higue' --the equivalent of a vampire in the local Obeah religion that blends folk magic with African rituals" (Guyana).

The "Old Higue are women, and...It is believed that Old Higue starts to roam at the time when people have settled in for the evening and thus the place is quiet" (Gibson 28). Some Guyanese "expressed surprise at the persistence of [the] belief in Higues, a creature said to take the shape of an old woman who can shrink herself to enter victims' homes through a keyhole" (Guyana).

"The word higue ['haig] derives from the English word hag, here meaning a 'witch'" (Le Page 97). The Old Higue most frequently sucks blood from the back of the neck of young boys and babies. "Dressing a child in blue nightclothes is said to be a means of repelling an Old Higue attack" (Gibson 28).

A Creole poem, transcribed by Martin Carter, explains some strange attributes of the Old Higue and reveals her critical weakness.

Old Higue in the kitchen
peel off her skin--
mammy took up old higue skin
and pound it in the mortar
with pepper and vinegar.
"Cool um water cool um
cool um water cool um."
Old Higue come back to the kitchen
"Cool um water cool um"
She grab the skin out of the mortar
"Cool um water cool um"
She danced meringue when the pepper
burn up her skin--
dance meringue when the pepper burn up her skin
"skin skin you na know me
skin skin you na know me"
she danced meringue when the pepper
burn up her skin. (Gray 27)

Shibuye ba,
Ana

Read also: Malaria & Antibiotics in Guyana

Sources:
Gibson, Kean. Comfa religion and Creole language in a Caribbean community.
Gray, Cecil. Bite in 1.
"Guyana woman accused as vampire lynched." WorldWide Religious News. 30 April 2007.
Le Page, Robert Brock. Tabouret-Keller, Andree. Acts of identity: Creole-based approaches to language and ethnicity.

Vampires in Nigeria

"In pre-colonial Africa, among the polygamous Yoruba in Nigeria, the vampire tale took the form of witch-wives. These women were described as jealous witches who secretly sucked the blood of their husbands and of the children of the other wives. The local folklore even said women could be turned into bloodsucking witches against their will if they were tricked into eating human flesh or drinking human blood" (Tyree). "Indeed in Nigera, the main type of vampires is an obeyifo [also obayifo] who is a living person dwelling in the local community who uses his or her vampire powers against neighbors" (Curran 174). "The Obayifo is a living vampire, usually a sorcerer or witch, who actually sheds its skin at night and rises into the air in the form of a blazing fireball. The Obayifo is born with these abilities rather than being the result of a curse; and the sorcerer-vampire revels in the vast powers it possesses. The Obayifo is malicious and though it is a blood-drinker, it apparently also feeds off of the pain and misery caused by its attacks, making it an essential vampire as well" (Mayberry 238).

"The Obayifo only takes a small amount of blood, but either its bite is poisonous or its saliva carries disease germs. The loss of blood is marginal, but the onset of disease is often fatal" (Mayberry 239). "To this end, the effects of diseases such as tuberculosis are put down to malefic and vampiric witchcraft" (Curran 173-4). "If a village suspects that the Obayifo is preying on the children, spells and charms can be used to seal the house against invasion; and denied its food the Obayifo can bide its time by feeding on fruits and vegetables. Apparently it does not need blood for its survival, and the Obayifo is a patient monster" (Mayberry 239).

"Besides sucking the blood of victims, they are supposed to be able to extract the sap and juices of crops" (Williams 175). "To amuse itself it may wither the plants and bring on a crop blight that will do as much harm as the blood-borne disease would have done" (Mayberry 239). "Drowning or strangulation were the preferred methods of execution, so as to avoid spilling the 'contaminated' blood of the obayifo" (Allman 260).

"It was even held that if a man but looked upon a corpse he established that mysterious psychic connexion which would render him liable to be attacked by the spirit of the deceased. Among the Ibo people in the district of Awka, Southern Nigeria, one of the most important taboos which has to be preserved by the priest of the Earth is that he may not see a corpse, so terrible is held to be the spiritual contagion. Should he by an unlucky chance meet one upon the road he must at once veil his eyes with his wristlet" (Summers 269). "The Ibgo people of southern Nigeria wear a protective bracelet that binds the soul to the body and thus prevents an evil spirit taking possession" (Glenday). "This wrist-band or bracelet is a most important periapt or charm since it is regarded as a spiritual fetter keeping the soul in the body, and to bind such a talisman upon the wrist is particularly appropriate, since many peoples believe that a soul resides wherever a pulse is felt beating" (Summers 269).

"Obayifo are essentially at enmity with the priests"(Alleyne 46). "It was as a matter of fact, the exalted religious spirit that principally gave to the various tribal units the cohesive power that formed the Ashanti into a warlike people, and tended to crush down the antagonistic magic of the Obayifo" (Williams 210).

"In Ashanti, the Okomfo [priest with political power] openly combated the Obayifo as a matter of principle, and he had the whole force of Ashanti religious traditions and public sentiment to support him" (Williams 145). "Deaths were often attributed to the watchful god, with the deceased identified either as an obayifo or someone who otherwise had contravened the laws of the cult. To suspicious outside observers, however, the 'sacred water' was believed to be a poison targeted at preordained victims." So strong was the political power of the priest that in 1931 "the deity identified the queen mother as an obayifo responsible for the death of members of the local adontenbene's family" (Allman 129).

"The Yoko people of Nigeria...believe that disembodied witches (sometimes travelling as spheres of burning light) could draw the heart and liver from sleeping victims, or that witches, perched on the roof of a house, could draw up and devour the heart of an individual, simply by magic." "Alternatively, if a witch can obtain a specimen of a prospective victim's excrement, he or she can use it to draw the vitality from that person, leaving them a pale and withered husk" (Curran).

"The obayifo is discovered by a process analogous to the 'smelling out' of witches among the Zulu, i.e. the 'carrying of the corpse'." Some meat is placed at the entrance of the village. If an individual eats but does not offer some to the neighboring priest or passerby, then he/she is an obayifo. "When prowling at night they are supposed to emit a phosphorescent light from the armpits and anus. An obayifo in everyday life is supposed to be known by having sharp shifty eyes, that are never at rest, also by showing an undue interest in food, and always talking about it, especially meat, and hanging about when cooking is going on, all of which habits are therefore purposely avoided" (Williams 175).

Ka odi,
Ana

Sources:
Allman, Jean Marie. John Parker. Tongnaab: the history of a West African god.
Alleyne, Mervyn C. Roots of Jamaican culture.
Curran, Bob. Ian Daniels. Vampires: a field guid to the creatures that stalk the night
Glenday, Craig. Constantine Gregory. Vampire Watcher's Handbook.
Maberry, Jonathan. Vampire Universe: The Dark World of Supernatural Beings...
Summers, Montague. The Vampire, His Kith and Kin.
Tyree, Omar. Omar Tyree Donna Hill. Dark Thirst.
Williams, Joseph. Voodoos and Obeahs: Phases of West India Witchcraft.

Vampires in Cambodia

A severed head floats alone through the night air. It is a horrifying sight, with blood-shot eyes and antennae protruding from its nose, but the unwary victim rarely spots the ghoul before the feast of blood begins. "In Vietnam and parts of Cambodia" blood-drinkers are not limited to a fully resurrected revenant. "Parts of the body, it seems, can be almost as virulent as the entire body itself" (Curran 127-128).

In Cambodia, "the idea of a 'living vampire' prevails. Vampirism and the drinking of blood is strongly associated with witchcraft, and it is thought that some magicians either travel in the guise of animals or else send parts of their body in order to fulfill their evil designs" (Curran 128). There are various types of threatening blood-drinkers and associated creatures in Cambodia.

The Kampuchean (natives of Cambodia) are superstitious. They believe in a type of revenant called khmoch-long and the khmoch-preay, which are goblins that appear to the living in the form of a ghostly light (will-o-the-wisp). Also, there are the smel who are werewolves (paraphrased from Revue Scientifique).

Les Cambodgiens sont superstitieux. Ils croient anx khmoch-long qui sont des revenants, aux khmoch-preay qui sont des farfadets qui apparaissent aux vivants sous forme de feux follets, aux smel qui sont des loups-garous.

Khmoch can be used to describe a "corpse as well as revenant. Khmoch are nearly classic reanimated corpses with rotting skin, sunken eyes, a foul odor, and a taste for human flesh and blood" (Mayberry 175). In general, a khmoch is a cadaver but a khmoch-long is a revenant--a reanimated corpse.

khmoch, defunt, mort, cadavre
khmoch long, revenant
(Moura 70)

These beings were evil and "could drink blood or spread disease" (Curran 128).

Recent reports of vampirism have risen in Cambodia. In 2007, blogs reported that a boy developed enlarged canine teeth, but failed to produce any incisors or molars. These reports also claimed that the child preferred a diet of live meat and blood. I can find no official report of this child nor can I establish his relationship or similarity to vampires. I caution you against believing this account, but welcome any reputable sources regarding that particular individual.

One verifiable case of vampiric behavior in Cambodia was reported by the Associated Press in 1999. "A Cambodian man" who was "accused of killing people and drinking their blood in the belief it would cure him of AIDS" was arrested and accused of murder. "Described as a 'vampire' by local villagers, Pheach Phen, 20, was arrested ...after allegedly killing a 5-year-old boy...The suspect allegedly slashed the boy with a machete and then sucked his blood, according to the report...Pheach Phen, who is HIV positive, told police that a traditional healer convinced him" that "he could halt the onset of AIDS and prolong his own life if he killed people and drank their blood." Perhaps this man did not consider himself a vampire, but his actions and the villagers reactions indicate that the notion of vampirism is still alive in Cambodia.

Read the blog article about an even more threatening blood-drinker in Cambodia.

Juab khnia thngay kraoy,
Ana

Sources:
Associated Press, The. "Cambodia Cops Arrest Vampire." Phnom Penh. 15 Dec 1999. http://www.aegis.com/news/ap/1999/AP991212.html
Curran, Bob. Ian Daniels. Vampires: a field guide to the creatures that stalk the night. 2005.
Maberry, Jonathan. Vampire Universe.
Moura, Jean. Vocabulaire français-cambodgien et cambodgien-français.
Revue Scientifique. V 32. Paris. 30 Jun 1895.

Fritz Haarmann

We have written case studies about Lamia and the Chupacabra, but other blood-drinkers have been immortalized in rumor and popular stories, also.

Referred to as "The Vampire of Hanover" (also Hannover), Fritz Haarmann (also Haarman) is the subject of a well-documented case of vampirism as perceived by the law enforcement community. Fritz Haarmann was a "military man turned vampire". He was born in 1879 but did not enter the world of the vampire until the early 1900s (Konstantinos 69).

"Haarmann was institutionalized during the late nineteenth century for mental instability, but he escaped" and "became a homeless vagrant." While on the streets, "he learned to butcher meat, but his growing interest was in molesting young boys" (Ramsland 149).

"Sometime around 1917 or 1918, Haarmann met a male prostitute named Hans Grans, who would become his partner in some sadistic and vampiric crimes." The duo would lure young men to their house with the promise of dinner, alcohol, and possibly a home. Satiated and lulled into a stupor, these young men became the perfect victims. Haarmann would attack the lethargic youth, "seize him and bite into his neck, sucking on his blood until the helpless victim died."

"He would kill them after the fashion of a vampire" (Summers 192). "It is estimated that Haarmann vampirized some fifty young men." After drinking their blood, Haarmann and Grans "chopped the bodies into steaks and sold them on the streets as beef. That 'underground' meat market went on from 1918 to 1924" (Konstantinos 71). The meat he sold, but the bones were disposed of in the Leine canal, and ultimately, this act lead to the downfall of the pair. "Skulls floated to the surface in 1924. The police were already suspicious of Haarmann because of his" psychotic and criminal "history and went to question him about the cases of missing men from the area" (Konstantinos). "In 1924, the police investigated the disappearance of one boy and caught Haarmann assaulting him. They arrested Haarmann, but what they did not realize was that he had the head of another missing young man right there in the room...He'd been committing crimes of this kind for several years" (Ramsland 149).

"Haarmann eventually confessed to the crimes and became known as the 'Vampire of Hanover.' He was sentenced to death, and...decapitated" (Konstantinos 71). "Certainly in the extended sense of the word, as it is now so commonly used, Fritz Haarmann was a vampire in every particular" (Summers 193). But, was he simply a "disturbed individual...imitating fictional vampires," or was he "acting on some monstrous instinct"? (Konstantinos 71).

Bis dann,
Ana


Sources:
Konstantinos. Vampires.
Ramsland, Katherine M. The Science of Vampires.
Summers, Montague. The vampire his kith and kin.

Chupacabra

"A shepherd wakes at dawn to find that his flock has been devastated by what at first appears to be a wild animal. Usually, the victims are entirely drained of blood" (Carson 107). After closer examination, the animals appear to have small puncture holes resembling teeth marks. The Chupacabra has reappeared.

A question regarding Chupacabra was posed in response to one of our blog articles. I have no personal experiences about the Chupacabra to relate, and I do not know if one really exists. Still, the creature is interesting to discuss.

While not considered "a true vampire", "the tale of the Chupacabra seems eerily akin to vampire legends, making the creature all the more mysterious and frightful" (Carson 106). But, "to the folks living in this region," stretching from South America to the United States, "the "Chupacabra" is more fact than fiction," It is "the south-west's answer to Bigfoot and the Loch Ness Monster"(106).

"Chupacabra stories are relatively recent phenomena" (Koven 73). "The reputed creature has been part of local lore for hundreds of years, but only recently has begun to garner more public attention" (Carson 106). "The first recorded incident occurred in the turn-of-the-century (19th-20th) New Mexico, although rumors of a strange animal date back to early 1800's" (Carson 106). However, the majority of Chupacabra reports come from the past decade. "No one knows why it suddenly began to make regular appearances in the early 1990s, but since 1995 the Chupacabra has been blamed for the deaths of over 2,000 farm animals, and has been reported as far away as Russia and Hawaii!" (Ho 68).

Reports of the Chupacabra range "from Miami, New York, Los Angeles, Mexico, Costa Rica, the Dominican Republic, and even Russia. After an intensive two-year period [1994-1996] of goat sucking, the creature seemed to disappear from Puerto Rico and everywhere else" (O'Keefe 292).

The name, Chupacabra, literally means "one sucks goat" or "goat-sucker". While this name sounds rather funny to us, it is very descriptive because the Chupacabra is the monster responsible for draining the blood of livestock, particularly goats, in the Americas. Some sources credit Silverio Perez, a Puerto Rican entertainer & entrepreneur, with coining the name. He noted the creature's propensity to drink the blood of goats in 1987 (Wikipedia). Other sources claim that "the term "Chupacabra" was first coined" in Mexico where "Goat-herding is a vital part of the economy" (Carson 107). Regardless of its origin, "most of the stories" associated with the Chupacabra "are basically the same" (Carson 107).

"Much of the information we have on the Chupacabra's appearance has been pieced together from eyewitness accounts. Allegedly ranging from three to six feet in length, the creature is said to have a sleek, hairless body with a tail that varies in size. Grayish-blue skin is usually complimented by huge, red eyes that peer out from a slightly oversized head. The most striking characteristic is undoubtedly the row of razor-sharp spikes that protrude from the animal's spine, rivaling its claws in sharpness"(Carson 106). "A typical chupacabra weighs about 30 or 40 pounds" (Morton). "Some reports have listed slightly different attributes" but "most are remarkably similar" (Carson 106).

The Chupacabra hunts at night and does not harm humans unless provoked. There is only a single report of a diurnal Chupacabra from Canovanas. This tale describes a "Chupacabra walking in the street in the middle of the afternoon! When [the spectators] approached it, the creature ran away" (Ho 68).

There have been several instances when authorities have attempted to discredit the tales of the Chupacabra or blame the instances on other sources. "The discovery of a 'vampire cult' in eastern Arizona" prompted an investigation into the Chupacabra stories. "In March of 1998, several cult members were convicted of stealing cattle and sheep...for their 'religious practices'" The carcasses recovered from the 'vampire cult' were "grossly mutilated, with large holes punctured in the torsos to facilitate the blood-letting. However, in the Chupacabra cases, the bodies have almost always been relatively intact, with the sole sign of injury being small, nondescript puncture wounds" (Carson 110). Another group sought publicity from the Chupacabra and fabricated an animal for display. The "Ghastly Cattle-Vampire" corpse starred in a traveling sideshow in the early 1990s. This creature was revealed to be a hoax--a corpse assembled from body parts of various animals including a crocodile and monkey. (109).

So where does the Chupacabra come from?
"In some circles, it is speculated that perhaps the elusive creature is in fact a real animal, a remnant from another geological period" (Carson 110). Other people believe the creature to be an extraterrestrial. The glowing red eyes make it appear other-worldly. The theory of an alien Chupacabra is particularly popular in West Texas and Arizona where reported UFO sightings are more commonplace than in other areas of the world. These are good theories, but to the Mexican "village folk...the Chupacabra" is "the Devil incarnate or...one of his demons" (110).

Hasta luego,
Ana

Note: We will not be discussing aliens, the Montauk monster, or any monsters not related to the vampire in our blog. Of course, you are welcome to bring them up in discussion topics/comments, but we will not formally address the topic of such creatures.


Sources:
Carson, Kyle. Sacred.
Ho, Oliver. Josh Cochran. Mysteries Unwrapped
Koven, Mikel J. Film, folklore, and urban legends.
Morton, EW. Out for Blood.
O'Keefe, M Timothy. Caribbean hiking.
Wikipedia. "Silverio Perez". http://en.wikipedia.org/wiki/Silverio_P%C3%A9rez

Vampires in Malawi

"Rumours of people being attacked for their blood have swept southern areas of Malawi. Terrified villagers have left their fields untended," they are "scared of becoming the next victims of the mysterious blood-suckers" (Tenthani). A recent "Malawi vampire panic started with people who said they had been attacked by bloodsucking vampires. Many of the victims were women and children. One woman said that the vampire had used a needle, not its teeth, to take her blood" (Steloff 68).

Villagers turned on outsiders and accused their leaders. "In January 2003," governor Eric Chiwaya "was attacked and nearly killed by a mob that claimed that the government was helping vampires prey on the people" (Stefoff 68). Although, "the president of Malawi...said that there were no vampires," and that these rumors "had been started by political enemies," frantic violence erupted (69). "Strangers" were the "victims of vigilantes and villagers" were "wary of anyone who" was "not known in their area" (Tenthani). "One man...was stoned to death" after angry mobs claimed that he was a vampire or was "working with the vampires" (68).

This is not the first vampire-panic in recent times. In the 1950s and 60s, "the assumption...that many Europeans were vampire-men who sucked the blood and ate the flesh of innocent Africans" was prevalent (Lewis 90). "Luise White discusses" the origins of these fears "at length in her study Speaking with Vampires". In "Southeast Africa the charge of blood-sucking was routinely levelled...at European colonial and post-colonial authorities and the Africans who worked for them. Often, advanced technologies figured in these stories of imperialist vampirism--those who had access to the technologies and understood their use were often suspected of using them for nefarious purposes" (Day 164).

Perhaps the European colonists appeared malicious to the native populations; however, no evidence exists indicating their connection to vampires. In the same way, I can find no evidence that supports the idea that vampires maintained any political objective in Malawi during the early 2000s. Most certainly, Malawi is not vacant of blood-drinkers, but the angry mob mentality will not protect the citizens from their pernicious bite. [Read about blood-drinkers in Malawi].

Tionana,
Ana




Sources:
Day, Peter. Vampires
Lewis, I.M. Religion in context.
Stefoff, Rebecca. Vampires Zombies, and Shape-Shifters.
Tenthani, Raphael. BBC News. "'Vampires' strike Malawi villages". 23 Dec 2002.

Indian Vampires

The people of India "believed in vampire-like beings several millennia ago. In fact, the people of the Indus River valley...were the first to believe in the concept of vampire gods" (Konstantinos 22). "There were all sorts of flesh-eating vampires, evil and cunning goblins, the ghosts of the deceased who were all too willing to roam the earth and take vengeance on anyone they believed had done them wrong, as well as the demons who spoiled sacrifices, ate the flesh of the recently dead and possessed babies who would then die" (Walsh).

Evidence of ancient vampires is found in "pieces of art, which date back about five thousand years" (Konstantinos 22). These images "depict hideous creatures with green faces and fangs. Those beings are believed to be the first vampire gods" (22). From the Indus Valley, the ideas of vampirism spread throughout the region. Eventually the creatures acquired specific names and horrifying descriptions.

"The first" to be named "was the Nepalese Lord of Death...The god seems to have taken his sustenance from blood and death." The Tibetan Lord of Death "had similar features to the vampire gods...and was considered a creature who lived off the blood of humans" (23).

In India, the Pacu Pati is a powerful vampire who is "deemed as the lord of all beings of mischief. It is seen at night in cemeteries and places of execution" (Remains). "A more recently worshiped vampire-like deity is Kali" (Konstantinos 22). Although, "Goddess Kali is clearly not a" traditional/human "vampire...she does drink blood, and certainly has a relationship with divine thirst...a nocturnal force of nature, she is also sometimes represented with fangs, and is an avatar of destructive beauty" (Wikipedia).

The vampire gods of of India vary dramatically from the modern concept of vampires. These creatures were regarded strictly as deities. They were superhuman and divine. "In addition to the mythology of vampire deities, beliefs in vampire-like creatures in India and surrounding areas developed over the years" (Konstantinos 22).

Pacu Pati developed into a flock of vampiric creatures also called the Pisacha who, "were a race of flesh eaters" (Remains). The Pisacha were not alone. "A particularly vicious species of vampire was the raksashas or raksashis...those creatures were described as having fangs, five legs, and bodies soaked in blood. To add to their vampiric traits, the raksashas and raksashis...have been described in many texts as 'blood drinkers'" (Konstantinos 24). "The Rakshasa was a powerful Indian vampire and magician. They like to confuse those around them by appearing either in human form with animal attributes (claws, fangs, slitted eyes, etc.) or as animals with human features (feet, hands, flattened nose, etc.). The animal side is very often a tiger. They are known to eat the victim's flesh in addition to drinking their blood." The sole motive of these creatures was "to steal the elixir of immortality." "The Rakshasa were no longer human but still possessed a physical nature, they loved to prey upon the helpless." (Remains)

"Other Indian vampires include the vetalas, which have appeared in various forms. Of particular interest is the old hag who sucks blood...hags are associated with vampirism in other countries as well" (Konstantinos 24). Similar are the Churel (or Churail), these are "vicous vengeful ghost-like vampire(s) found in India. It is normally a woman who died while pregnant during the Diwali festival or while unclean at any time...They preyed upon young men, keeping them captive and slowly draining their life forces until they become withered old men." (Remains).

A few other creatures may be of interest to you. The Hantu saburo "is a being who commands dogs and uses them to hunt humans. When the animals catch the prey, the vampire feeds." (Konstantinos 25). The Hantu dodong "resides in caves and lives off the blood of animals," and the Hantu parl "looks for wounded individuals and drinks their blood when they are helpless to stop it" (25).

Vampire are prolific in India. The tales of ancient vampire gods may be the oldest stories of blood drinkers, and are certainly among the most interesting.

Alavidha,
Ana

Consider reading our Malaria blog article entitled Malaria in India

Sources:
Konstantinos. Vampires.
Remains of the Desi: < http://remainsofthedesi.wordpress.com/2007/07/18/vampires-of-indiafor-the-blood-is-the-life/ >. 10 July 2009.
Walsh, John. Magic in Ancient India. "Monsters, Ghosts and Vampires in the Imagination". 1 Nov 2007.
Wikipedia: "Vampire". http://en.wikipedia.org/wiki/Vampire

Vampires and water (Part 2): Holy water

The previous blog post addressed ancient superstitions regarding salt water and flowing water in relation to vampires. This entry will discuss blessed or holy water.

Water "is perhaps humanity's oldest symbol of life". To humans, it is sacred. If water can wash away dirt and grime, it can also be used for spiritual cleansing. "Ritual bathing, also known as ablution" exists in the oldest of religions (Altman). "It follows ...that water blessed by a priest--holy water--should have added potency as a weapon against evil" (Gregory 126). In the eyes of probable victims, blood-drinkers are evil. Vampires are amoral, and they are enemy of The Church. Therefore, they should be vulnerable to the holy symbols, incantations, and curses.

The idea behind holy water is that "thus anointed...water can...be thrown in the face of a vampire, where it will have the effect of burning like acid" (Gregory 127-8). Not only does the notion fuel the morale of would-be-victims, "the efficacy of...holy water against [vampires] proves the existence of God" (Paulson 172). Peasants turned to The Church for protection against their fears. "Russians would pour holy water on the upyr [definition: vampire/witch] when they found it in the coffin" (Konstantinos 31). By declaring blessed water a weapon against evil, The Church reinforced its grip on the congregation.

The Church declared war against the vampire and developed its own arsenal of holy weapons, including holy water and the crucifix. "Like the crucifix, holy water appears to have been introduced at sometime around the fourth century" (Gregory 126). Nearly all "Post-Stoker vampires" in fiction "are vulnerable to human products: rosaries and holy water" (Auerbach 36). Yet, "modern-day vampires scoff at some ancient superstitions, especially those concerning crosses, holy water and garlic" (Renoux 32). They say: "There is nothing to fear in the sign of the Cross, nor the Holy Water, nor the Sacrament itself" (Rice 225-6).

Why do modern vampires disregard holy water? Well, they believe that their blood is more ancient than the spiritual symbols, and therefore more potent. However, unlike the crucifix, "water, the universal solvent, is the oldest symbol of purification and cleansing" (Gregory 126). And, supposing that the creator deity listened to the pleas of the priest as he blessed the water to make it holy, then there is no reason to believe that the ancient purifying symbol would not retain the power of the god. Of course, if blessed water had the ability to scald a vampire, it would also abrade any human who is not a faithful devotee to that deity. I suppose that the potency of holy water depends on the faith of the one who speaks the benediction and the one who wields it as a weapon.

But, after examining the modern-day church, I see that vampires have no need to fear the faith of the clergy or the parishioners. Can you attest otherwise?

Do svidanja,
Ana

Sources:
Auerback, Nina. Our Vampires, Ourselves.
Gregory, Constantine. Craig Glenday. Vampire Watcher's Handbook.
Konstantinos. Vampires: The Occult Truth.
Paulson, Ronald. Sun and Evil.
Renoux, Victoria. For the Love of Garlic.
Rice, Anne. The Vampire Lestat.

Turning a human into a vampire

It's a question riddled with problems, and it's one I've been asked several times this week.
How can I become a vampire?

The most often repeated answer is: You can't.
I imagine that is not the answer for which you search, so I will draw out some explanations in this blog entry. Anyway, that answer is not precisely true in every case.

Again, we will turn first to Bram Stoker's Dracula. "Evolutionary theory in Dracula is a nineteenth-century jumble of social Darwinisim, speciation and a pre-Darwinian Lamarckism" where an individual can "obtain prolonged life through 'the blood'" (Pue 235). Much of this jumbled theory has continued into the modern ideas of vampire creation, but little can be proven or supported with research or scientific fact.

Nevertheless, over the centuries, many methods of making a vampire have been developed in folklore and fiction. The ways that a vampire is created can be broken down into three sections: the individual becomes a vampire after death, the individual becomes a vampire because of his/her evil deeds, the individual is a vampire at birth.

The most popular method in modern time is the notion of an infected bite. In other words, a vampire bites a mortal human thereby 'infecting' the human with whatever attribute causes vampirism. In Stephenie Meyer's Twilight, a vampire bite releases venom into the blood stream, and that venom will eventually affect change within the victim. The specifics of this change vary by account. In the novel Bite, "It takes three bites to become a vampire,...and they all have to be from the same vampire. You can't become one in a single night, and you can't become one if you're just being casual with more than one" (Hamilton 5). Explained the most simply, the vampire's " bite grants, at least to some, eternal life, enhanced strength and sexualised beauty" (Pue 235). "While this scenario has a wealth of problems attached to it, notably that the earth would soon be choked with vampires, it does imbue the vampire with an interesting infectiousness and an inability to control its "procreative" powers" (Ramsland 90). Since the world is not over-populated with vampires, the claim of an infectious bite is clearly not true.

To accommodate the issue of scarcity of vampires, some authors claim that a simple bite is not enough. The 'victim' must accept the gift of the vampiric blood in order to transform into a new creature. This idea echoes the traditions of Christianity--it is only by receiving the blood, and thereby willingly dying to the world, that the human enters a new type of existence. The main advocate of this method of transformation is Anne Rice. In her Vampire Chronicles, a new blood drinker is made by draining a living human of blood "to the very threshold of death", and then the dying mortal must drink the blood of the vampire in order to survive and pass into immortal existence (Rice. Vampire 19). Marius says to his fledgling, Amadeo: "You'll die now to live forever, as I take your blood and give it back to you. I won't let you slip away." (Rice. Blood 302). This idea of blood exchange, also carries with it the idea of infected or magical blood. In order for this to work, the "vampire substance", whether it be disease or magic, must "be able to outdistance the mortal immune system" and be able to disable or change the "genetic process" (Ramsland 94). It is logical. Many diseases overpower the human immune system, but this idea leads to the association of vampirism with diseases such as Rabies, Porphyria, and other disease that produce life-altering side-effects. We will discuss the association of vampirism with disease in a later blog entry.

"It is true, however, that in folklore as well as in fiction, the vampire's bite tends to cause the victim to become a vampire as well" (Barber 32). However, folklore also provides many other alternate methods of creating a vampire including: a supernatural curse, an unusual death, a variety of sin, and spirit possession. Alan Dundes sums up the various methods that Romanians believe a vampire is made in his book The Vampire.

The causes of vampirism are various. Roumanians think that a man born with a caul [remnant of the amniotic sac] becomes a vampire within six weeks after his death; similarly people who were bad and had done evil deeds in their lifetime. When a child dies before it is baptized, it becomes a vampire at seven years of age...Men who swear falsely for money become vampires six months after death...If a vampire casts its eye on a pregnant woman, and she is not disenchanted, her child will be a vampire. If a pregnant woman does not eat salt, her child will be a vampire...When there are seven children of the same sex, the seventh will have a little tail and be a vampire

Furthermore, "a dead man becomes a vampire, if a cat jumps over him, if a man steps over him, or even if the shadow of a man falls over him" (Dundes 20). This idea is also reported in cases of Asian vampires, where any animal (but particularly a dog) can instigate the change by jumping over a dead body. To all educated, modern individuals it is clear that these "methods" are merely superstitions created by a populace that feared vampires and all that strayed from the norm.

In the modern world, there are still some who claim a human can be turned into a vampire. Some subcultures of vampires engage in initiation acts, that may resemble one or more of the processes of 'turning' a human into a vampire as described in fiction or folklore. While the participants may feel differently because of these initiation acts, no speciation (the process of one species separating into two) occurs. Humans still have human DNA after these rituals. They are still affected by human diseases, and they are still bound by physical requirements of the human body.

So, can a human turn into a vampire? "The majority of the vampire community believe it is impossible for anyone to be turned...Many believe we are born vampires and gradually become aware of our natures" (Voices of the Vampire Community). Others insist on the exchange of blood is the path to immortality. The truth is a closely guarded secret.

Erteng körüshkönchö,
Ana


Sources:
Banks, L.A. The Awakening.
Barber, Paul. Vampires, Burial, and Death.
Dundes, Alan. The Vampire. P 20
Hamilton, Laurell K. Charlaine Harris, Angela Knight, Mary Janice Davidson, Vickie Taylor. Bite.
Pue, W. Wesley, David Sugarman. Lawyers and vampires.
Ramsland, Katherine M. The Science of Vampires.
Rice, Anne. Blood & Gold.
Rice, Anne. Interview with a vampire.

Using garlic against vampires

Congratulations, humans, you've gotten something right...in a manner of speaking.

You impressed me, for a moment. I thought that you understood the correct correlation between blood drinkers and garlic because "In almost all vampire literature and movies, garlic is used by peasants to ward off vampires" (Gresh 135). "Myth has it that" vampires "abhor...garlic", and "in vampire lore, garlic has always played the role of protector"(Renoux 30-1). Garlic draped on transoms is used to keep vampires outside the home. Garlic necklaces protect the wearer, and a diet heavy in garlic discourages vampire attacks. This is (nearly) true.

I know better than to claim that all vampires maintain a disgust for garlic, for it is most certainly incorrect in some cases. Claudia Varrin says that the "garlic myth is a huge joke among modern vampires, it makes them double over laughing at us, the silly humans who wear garlic as protection against vampire attacks. Garlic does not ward off vampires but it does make potential victims easier for the vampire to smell. And, after the vampire has fed,...the garlic makes for a nice marinade for humans" (229). I do not know what sources for vampircal knowledge Varrin has, but in my experience most vampires prefer to avoid garlic.

So, I believed humans understood the 'power' of garlic until I investigated further.

Again, I stumbled into the dark recesses of human ignorance in the claim that vampires have "some form of an allergy ... to the chemical composition of garlic...like the fatal reaction that some humans have to the sting of a bee" (Liberty 147). But fear not, it gets worse. In the book, Vampire State Building there is an entire chapter devoted to the idea that "if a vampire eats garlic it [the vampire] shrivels up" (Levy 45). I must agree with Varrin at this point, how ridiculous!

Vampires are not inherently allergic to garlic. Can you imagine a vampire that is allergic to garlic, sunlight, silver, iron, holy water, crucifixes...that poor creature would need to exist solely within a bubble. No, there is no universal allergy. Neither is garlic successful at warding off a vampire because, "garlic, being a blood purifier, is harmful or fatal to most of the world's many species of vampire" (Maberry 45). Why wouldn't a vampire want pure blood?

The reason for garlic avoidance is simple: Garlic reeks. Perhaps the vampiric nose is more sensitive than that of the human, but I hardly think that you could be oblivious to the potent odor of garlic.

If you've ever been around someone who ate a meal heavily seasoned with garlic...you already know that allicin (the most important active ingredient in garlic) shows up on the breath and in the sweat glands for quite some time after the garlic has been eaten (Greer 50).

Personally, I find the scent revolting. Would it stop me from eating?--absolutely not. But if given the choice, I would always prefer a meal that is not laden with garlic.

Think (but only briefly, lest I get angry) of vampires as rather large mosquitoes, which by the way, are also repelled by garlic. A mosquito is less likely to drink your blood if you smell repulsive--obviously, you know this, because humans make mosquito repellent from very smelly liquids. And the same is true for vampires. But no matter your scent, don't assume you are safe from the nibble of a hungry blood drinker. If a mosquito will still bite even when you are slathered in repellent, then why wouldn't a vampire just hold his/her nose and drink quickly?

Sciao,
Ana


Read more about mosquitoes and garlic.
Sources:
Greer, John Michael. Monsters. 50.

Gresh, Lois H. The Twilight Companion: The Unauthorized Guide to the Series. P 135.

Renoux, Victoria. For the Love of Garlic.

Levy, Elizabeth & Sally Wern Comport. Vampire State Building. P 45.

Liberty. Dark Revenge. 147.

Maberry, Jonathan. Vampire Universe. P 45.

Varrin, Claudia. Female Dominance. P 229.

Vampire Reflections

A circulating rumor claims that a vampire casts no reflection or shadow. While this creates startling imagery in movies, it is completely untrue. Really, have you ever met a vampire without a reflection...or shadow? I have not.

First, let's talk about where this idea originated:
"Once again, Bram Stoker has much to answer for, as it was he who conceived the idea of the vampire having no reflection. Jonathan Harker witnessed Dracula hurling his shaving mirror out the window, the vicious Count angered by his lack of reflection, a cruel reminder of his abhorrent, undead state" (Gregory 125). "The traditional vampire's lack of reflection implies the absence of soul" and "exemplifies the void he finds at the core of his identity" (Heldreth 121).

The power of mirrors is not limited to revealing a vampire. "In China it has been believed, "that mirrors can repel evil forces"...and in Nigeria the Ibo trick "evil spirits seeking to attack the souls of men...into fighting the 'soul' reflected in glass" (Gregory 125). According to these legends, mirrors reflect the soul and repel evil forces or energy. Along these lines of ration, a vampire should have no reflection.

Why this is problematic:
The idea of a physical vampire not casting a reflection is "problematic from a physics standpoint. All material objects should have a reflection, because all matter interacts in some way with light" (Ouellette 15). If nothing else, a vampire is material. If the creature were immaterial (and therefore not obligated to cast a reflection), the being would also not be able to interact with other material objects--like humans. Vampires are not spirits--they are physical beings and will therefore cast a reflection and a shadow. Soulful or soulless, a vampire sees himself in the mirror.

K'an ben sini,
Ana


Sources:
Heldreth, Leonard G. and Mary Pharr. In the Blood is the Life: Vampires in Literature

Gregory, Constantine & Craig Glenday. Vampire Watcher's Handbook.

Ouellette, Jennifer. The physics of the Buffyverse.

Crosses & Crucifixes

Crosses and crucifixes are so entrenched in vampire legend, that we have a hard time imagining a story without them. In Bram Stoker's Dracula, the crucifix has the power to dissolve a vampire's anger:

When the Count saw my face, his eyes blazed with a sort of demoniac fury, and he suddenly made a grab at my throat. I drew away and his hand touched the string of beads which held the crucifix. It made an instant change in him, for the fury passed so quickly that I could hardly believe that it was ever there.

"And against the vampire there is no more potent a device than the crucifix -- representing the cross that bore the crucified body of Christ" according to Constantine Gregory & Craig Glenday in Vampire Watcher's Handbook. This "Handbook" goes on to declare:

Alone, the cross is invaluable as an anti-vampiric; not only is it the most ancient and universal of all symbols, but, unlike other religious imagery, it can be quickly improvised with anything from stakes and swords to sticks and fingers. It can even be drawn in the air or across the chest to provide the vampire hunter with instant divine protection.

The major fallacy with this argument is that the crucifix is not the most ancient of symbols. Truly, tales of vampires and blood drinkers resonate from times long before the invention of the crucifix or its association with the Christ. What of these archaic vampires? Are ancients felled by the crucifix--it's unlikely.

There are two disparate arguments regarding the crucifix. The first is that its power is determined by the faith of the bearer, and the other is that the power comes from God and has effect over any vampire whose former life was contained within the Christian society. The question that arises is: Will other symbols have similar effect? Will a Durga effigy in the hands of a Hindu smite a vampire? And what about vampires that were never of the Christian faith--will the crucifix affect them?

Is there any innate power of the crucifix or is it merely a lucky charm to ease the fears of the bearer?

Do svidanja,
Ana