The first president of the Theosophical Society makes a
summary of all that he investigated on this matter in this text:
THE VAMPIRE
Of all the forms of the real or
supposed intercourse between the living and dead, that of the vampire is the
most loathsome. The horrid physical effects which follow after the burial of a
corpse, have no doubt, had much to do in creating the sentiment of disgust and
terror which associates with the thought of this return of the dead to prey
upon the living. And it is another argument in favor of cremation —if any were
needed by thoughtful persons— that there are no vampires save in countries
where the dead are buried. We do not hear of Hindu vampires, but where such
cases occur in India, it turns out that the revenant is a deceased
Mussalman, Christian, or Jew, whose body has been interred.
Some years ago the grandmother of
our Mr. Gopalacharlu had a neighbor, a Hindu woman, who was supposed to have
been obsessed by a devil (pisácha).
For about a year she would find herself every morning on awakening deprived of
all strength, pale and anemic. Twice becoming pregnant, she had miscarriages.
Finally, resort was had to a Mussalman mantriki, or exorcist, who, by
arts known to himself, discovered that the “control” was a deceased man of his
own Faith. He went secretly to the country, opened the grave of the suspect,
found the corpse fresh and life-like, made a cut on its hand near the thumb and
found fresh blood flowed spurting out from the wound. He then performed the
usual placatory rites, recited his mantrams, and drove the phantom away from his
victim and back to its grave. The woman recovered, and no fresh victim was
visited.
I do not know the derivation of the
word vampire. In French it is spelt as in English; in Spanish and Italian vampiro;
in German and Danish vampire; in Serb Wampire, wampira, wukodlak; in
Wallachian murony; in Turkish massacet; in Modern Greek bronkolakas,
and in several other ways; its Polish name is upior, Slavonic upir, and
Russian googooka.
The American Cyclopedia calls
it “a fabulous creature”, but the pious Benedictine writer, Dom Calmet,
describes it as persons “who have been dead a considerable time, sometimes
more, sometimes less; who leave their tombs, and come and disturb the living,
sucking their blood, appearing to them, making a noise at their doors and in
their houses, and often causing their death”. They usually, he informs us,
visit their relatives and those in the prime of life and full health and vigor.
Testimonies
In reading upon this gruesome
subject, I have been struck with the apparent substantiation of certain facts, viz:
1. The vampire elementary always
attacks the robust;
2. The signs of the obsession are
invariably nervous prostration and anemia, and usually a slight puncture over
the jugular vein;
3. The corpse of the suspected vampire,
when examined, appears well-nourished with healthy blood, and presents the
appearance of one in cataleptic sleep, rather than of death.
4. If a pointed stake or weapon be
thrust through the heart, the corpse cries out and often writhes in agony;
5. If the corpse be cremated, the
vampire ceases to trouble. I have found no exception stated in this respect.
All these are indications that our
problem has to deal not with a dead, but with a half-dead, person: in short,
that the defunct is in catalepsy or some other form of suspended animation. The
phantom which sucks the blood of the living appears to the eye, creates noisy
and other phenomena in and about houses, and disappears when the corpse is
burnt, is an astral, not a physical shape, a body of sublimated, not one of
concrete, matter: in short, D’Assier’s posthumous phantom, the survivor of the
living phantom, or “double,” “doppelgänger” or “perisprit,” as you like
to call it. The vampire, then, is divisible into two factors, the inert corpse
and the projectible double, or astral body: it is, therefore, a proper subject
of scientific enquiry.
The first stage of verification is
the existence of an astral human double which is capable of being projected
from the body of the living man. This is the line of proof followed out by scientific
Adolphe D’Assier in his Posthumous Humanity, which most interesting work
should be studied by all who wish to know the evidence and the deductions there
from of a Positivist man of science.
His theory — but before passing on
to theories, we may as well confine ourselves to a few out of the mass of facts
that are available. The literature of Vampirism is large and copious, covering
the records of many countries and epochs. As to the witnesses, “their name is
legion”; as to their trustworthiness , all that can be said is that, in nearly
all cases where the ecclesiastical or political authorities intervened, there
was an inquest conducted at least under the forms of law. The deaths of the
victims were attested, their graves and those of the alleged vampires were
opened, the fresh and ruddy condition of the corpses of the latter recognized,
the spurting of fresh blood from them, and the cries or other signs of
momentarily revived physical vitality, when the pointed stake or the
executioner’s sword was driven through the heart, placed upon the record of the
inquest.
If we are to open a scientific
enquiry by first violating the canon of science that corroborative evidence of
probability cannot be put aside, but should be kept as unproved theory awaiting
the final verdict, then it is but waste of energy to take up the research at
all. There are those who straightaway scout all testimony with respect to
witchcraft and sorcery as of necessity false and puerile, and such has been the
fate of modern Spiritualism, mesmerism, psychometry and various other branches
of Occult Science. But times are changing, and men —especially hypnotists—
changing with them.
Spiritualism survives its thousand
“final collapses,” psychometry has won its foothold, Reichenbach’s vindication
has commenced, mesmerism is stronger because on a more scientific basis than
ever, magic and sorcery are discussed as thinkable phases of practical
psychology, and Theosophy, that universal solvent of mysteries and
nursing-mother of every branch of psychical science, has gained every year
fifty times the influence it has ever lost by the most bitter attacks of its
cleverest antagonists. We may safely venture, then, to quietly discuss
vampirism as one of group of psychical phenomena.
Observations
I note at the start two points, viz.,
that the most incredulous writers concede that the exhumed bodies have, or may
have, been found in a preserved state, which they ascribe to either the
preservative property of the soil, or the burial alive. As for the
noctambulation of the phantom, its vampirising the living, and its making noisy
“spiritual” phenomena, they dismiss all with the sneer of denial and the charge
of falsification by the witnesses.
But it is true that a living man —a
yogi or fakir— can be resuscitated after inhumation for several weeks. Ranjit
Singh’s startling case at Lahore is historical and perfectly attested by Sir
Claude Wade, Dr Macgregor and other unimpeachable eye-witnesses. It is,
therefore, possible that an apparently dead man may be buried for an indefinite
time without extinction of life, if the person be all the time in that state of
human hibernation known as Samadhi, — a state when the lungs need no air,
because respiration is suspended, and the heart propels no blood through the
arteries, because the human clock is stopped.
The vampire’s body may, therefore
lie fresh and rosy in the grave, so long as it can draw to itself nutriment to
counteract the waste by chemical and subtler actions which operate upon the
tissues, even in Samadhi. The Lahore yogi was wasted to a skeleton when
exhumed, though he had had no chance to breathe during the whole six weeks of
his inhumation. In the Indian case of vampirism, given on Mr Gopalacharlu’s
authority, this freshness and plethoric fullness of the blood vessels existed
after nearly a year’s stay of the corpse in the grave.
This was unnatural, and the theory
of common catalepsy does not apply. Whence was blood-food derived, if not from
the poor Hindu woman whose blood had been drawn and nervous force thoroughly
drained away during the same period, and who was restored to health after the
powerful will of the mantriki, and his ceremonial ritual, had driven the
horrid phantom back into his grave to rot away with its corpse.
In my translation of D’Assier’s
book, I quote (in page 274) from Eliphas Levi’s Dogme et Rituel, etc.,
his diagnosis of the Vampire:
“After death, then the divine spirit
which animated man returns alone to heaven, and leaves upon earth and in the
atmosphere two corpses, one terrestrial and elementary, the other aerial and
related to the stars; the one already inert, the other still animated by the
universal movement of the soul of the world, but foredoomed to die slowly, as
absorbed by the astral powers which produced it. When a man has lived a good
life, the astral corpse evaporates like a pure incense mounting towards the
higher regions; but if the man has lived in crime, his astral corpse, which
holds him prisoner, seeks still the objects of its passions and yearns to
resume the earthly life.”
During life it is the body which
develops and nourishes the astral body; in the case of vampires the process is
reversed, for the corpse, being confined in its coffin and by the
superincumbent soil, cannot walk about, so the double, being an entity of the
“Fourth Dimension,” hence not impeded by either coffin, tomb or grave-soil, is
free to move about in search of its blood-food, and to transmit it by
sympathetic psychical infusion to the cadaver, now become its mere
dwelling-convenience.
English cases
Dr. Scoffern, author of Stray
Leaves of Science and Folk-Lore, quotes (p.353) from Newbridge —a twelfth
century English authority— the case of a man of Bucks who appeared bodily to
his wife and others after death, and worked mischief, but whose phantom was
appeased when the Bishop of Lincoln laid upon the disinterred corpse a written
form of absolution!
Another case was that of a vampire
at Berwick, whose nocturnal maraudings only ceased when his side had been
pierced with a sharp stake, the heart extracted, the body cut up and cremated.
The ancient Romans affirmed that
“dead bodies of certain persons were subject to be allured from their graves by
sorcerers, unless incremation had been performed or decomposition had actually
taken place”. Poet Lucan puts into the mouth of an enchantress an order to an
evoked spirit, which supports this idea.
Dr. Scoffern makes the point that
“no authentic information is available relative to the manner in which they
(the vampires) leave their graves, or the way in which they go back
to the same” (p.356). This is a paltry argument and only shows that he knows
nothing of our modern “form manifestations,” or apparitions so solid that I
could handle and weigh them, yet so evanescent that they sometimes melt away
before one’s eyes. The vampire leaves the grave as an impalpable form, and
“materializes” whenever it likes, the favoring atmosphere and psychical
conditions existing.
Dr Scoffern concludes his chapter on
Vampires with the statement that two expedients are said to be efficacious for
stopping a vampire’s ravages, viz., to have the grave beaten with a
hazel twig, the operator being a virgin of not less than twenty-five years old.
The other is to have the body dug up and burnt.
“For some inexplicable reason,” he
sneeringly observes, “the remedy of incremation is always practiced in lands
where vampires do most abound.” Being a physician who evidently is ignorant of
the existence of the astral counterpart to the physical body which may be
separated from it for a time both before and after death, he fails to
understand why cremation is found the one efficacious remedy for vampirism, the
world over.
James Grant, in his Mysteries of
all Nations, etc. (p.289), says that the popular belief was that vampirism
was transmissible, like a sort of moral microbe, the victim turning vampire
after his death under the impulse of a transmitted predisposition. This form of
“superstition” created much anxiety in the public mind, “none knowing when he
might be bitten by one of these hated demons, and be thereby transformed into a
vampire”. And he confesses that: “Men
of science bore testimony in favor of vampirism with seeming truthfulness and
ability.”
Why, then, object to our scientific
contemporaries resuming a study which has been temporarily pushed into a corner
by the rough hands of our materialistic sciolists?
Hungarian cases
Dr Ennemoser gives in his History
of Magic (vol. 2, p.479) two authenticated accounts of vampirism in
Hungary.
1) In the first, the report is made
by the bailiff of Kisilova, to the tribunal of Belgrade, which dispatched to
the village two officers and the executioner to examine into the affair. An
Imperial officer also went, expressly to be witness of the circumstance.
A number of graves of those who had
been dead six weeks were opened, and one corpse, that of an old man of
sixty-two years of age, was found “with the eyes open, having a fine color,
with natural respiration, nevertheless motionless as the dead. The executioner
drove a stake into his heart; they then raised a pile and reduced the corpse to
ashes.”
The deceased had appeared in the
night to his son three days after his funeral, had demanded food, eaten it, and
then disappeared; the second night after he had again appeared, and the son was
found dead in his bed. On the same day five or six other persons had fallen
suddenly ill in the village, and died one after the other in a few days.
2) Dr Ennemoser’s other narrative
relates to a bad case of vampirism in another Hungarian canton. A dead man
named Arnald Paul, who formerly had been tormented by a Turkish vampire, turned
vampire himself; on the thirtieth day after his death he vampirized and killed
four persons, and on the fortieth day his body was exhumed.
His body was red, his hair, nails
and beard had all grown again, and his veins were replete with fluid blood,
which flowed (oozed?) from all parts of his body upon the winding-sheet which
encompassed him.
The Hadnagi, or baillie of the
village, in whose presence the exhumation took place and who was skilled in
vampirism, had, according to custom, a very sharp stake driven into the heart
of the defunct Arnald Paul, and which pierced his body through and through, and
made him, as they say, utter a frightful shriek, as if he had been alive (which
of course, he was): that done, they cut off his head and burnt the whole body.
They also cremated four bodies of
other persons who had died of the vampire.
These precautions availed not,
however, for three years later within the space of three months, seventeen
persons of the same village, of both sexes and all ages, fell victims to
vampirism. A close inquiry into this unprecedented survival of the scourge after
resort to cremation, made by the doctors and surgeons, elicited the significant
fact that the vampire Arnald Paul had not only sucked to death human beings,
but also “several oxen, which the new vampires had eaten”.
So it seems that the vampiric mania,
like rabies, may be communicated through bacilli nourished in the bodies of
animals, to other persons not touched by the first vampire, when they partake
of the flesh of a vampirized beast. Recent experiments in the Paris hospitals
in curing paralysis by transmission in a modified form through the body of a
third person, appear to throw some light upon the psychical part of this
subject.
Eliphas Levi gives to the vampire
the very expressive title of “le somnambule de la tombe”. Certainly, the
case of Arnald Paul has all the appearance of somnambulism. Levi furthermore
affirms (Histoire de la Magie, p.513) that a person of sound mind and
body need not fall a victim to a vampire if he or she has not during life
abandoned himself or herself to it body and soul by some complicity in crime or
some lawless passion.
The rule always holds that the pure
in mind, heart and body, are beyond the reach of every species of evil magnetic
influence, whether of magician, or sorcerer, “control,” vampire or mantriki:
there must always be a joint in the physical or spiritual harness by which the
maleficent current can enter and obsess. This is taught in the Bhagavad-Gîtâ,
is affirmed by the ancient classics, and is sound common sense.
Religious explanation
The one sweeping theory adopted by
the Christian Church to account for every phase of abnormal psychical
phenomena, vampirism included, is the action of the Bogey Man — the Devil.
Nothing is easier than the use of this universal solvent. Unfortunately,
however, nobody nowadays believes in that absurdity — nobody, at all events,
who is in the least loyal to science.
One never tires of reading such
absurdly stubborn demonologists as Des Mouseaux, who detects the Devil behind
the clairvoyant’s head, within the medium’s circle, even behind the
mesmerizer’s chair. He devotes many pages of one of his books (La Magie au
XIXme Siècle) to proving that poor Margarita Hauffe, the Seeress of
Prevorst, was a pucca vampire; and, certainly, in the sense of her
living upon the auric emanations of those about her, there is some
reasonableness in the use of his term Magnetic Vampirism. We have the good Dr
Kerner’s testimony to that effect.
But as to her being obsessed by the
Devil, there was never a greater libel, her angelically pure and spiritual life
and teachings indicating that the source of her inspiration was divine, not
devilish.
The magnetic vampirism
This type of vampirism is practiced
every day and hour in social, most especially in conjugal, intercourse: the
weak absorb strength from the strong, the sickly from the robust, the aged from
the young. One vampirizes by hand-shaking, by sitting close together, by sleeping
in the same bed; the full brains of the clever are “sucked” by the spongy
brains of the stupid. Throughout all these phases the law of natural
equilibration asserts itself, as it does in the whole realm of physics.
Great minds love isolation, from an
instinctive feeling that if they live the life of the crowd, they will be
sucked down to the crowd’s low level. It was this sense which dictated to the
yogi and the hierophant, that he must seclude himself within the sanctum, or
retire to the gupta (yogi’s cave), the jungle, or the mountain summit.
The magnetic aura (tejas) of a sage or an adept is to his soul-starving
disciples like mother’s milk to the babe, or a fountain of cool waters to the parched
traveler of the desert.
Esoteric explanation
The unqualified affirmation of the
theory that the vampire corpse is the hibernating cadaver of a somnabule,
was made by Mme Blavatsky in Isis Unveiled (Vol. 1, p. 449-455) and
supported by a sufficient body of testimony. She makes it very clear that:
« The corpse of the future
vampire is in a magnetic stupor, and one of two possibilities may occur: the
soul may either be attracted back into the body, in which case, “either the
unhappy victim will writhe in the agonizing torture of suffocation, or, if he has
been grossly material (i.e. having an overpowering affinity for physical
existence), he becomes a vampire.
The bicorporal life begins; and
these unfortunate buried cataleptics sustain their miserable lives by having
their astral bodies rob the life-blood from the living persons. The æthereal
form can go wherever it pleases; and so long as it does not break the link
which attaches it to the body, it is at liberty to wander about, either visible
or invisible, and feed on human victims. »
In this chapter Dr. Pierant notices
this invisible cord of connection between the buried but not decomposed body
and the somnambulating double, and says: “This, perhaps, some day may be
explained.” We may know how the results of the suction of the vitality of
living persons are transmitted to the material body lying inert in the tomb,
aiding it, in a manner, “to perpetuate the state of catalepsy”.
As Dom Calmet sententiously remarks,
“there are two different ways to destroy the belief in these pretended ghosts
... The first would be to explain the prodigies of vampirism by the
physical causes. The second way is to deny totally the truth of all such
stories.”
Being a Catholic priest, he
naturally adds: “The latter plan would be undoubtedly the most certain, as the
most wise.” (Dissertations
sur les Apparitions des Anges, des Démons, etc., Paris 1746)
Of course, the cheapest and best way
in all disputes between a baseless cause and the friends of truth.
Not incredulous scientific explanation
We may now address ourselves to the
enquiry whether M. D’Assier has put forth a theory which explains on scientific
lines the mystery of the link, or cord of communication between the body and
the projected double. That there is such a tie or astral current, along which
nutriment in the etherealized condition may be transmitted from the one to the
other, seems probable, if not certain, from well known data. For example:
1) Many frequenters of mediumistic
séances have seen liquids drunk by a “materialized form” —glasses of wine or
beer, glasses of water or grog, etc.—
which disappeared from the glass in full view and were passed into the stomach
of the medium, sitting at a distance in his cabinet. Ink or aniline liquids
have been thrown upon the projected form, and found later staining the medium’s
person. (I speak, of course, only of cases where the non-identity of the form
and the medium was clearly proven.) Solid food has also been eaten by the form
in full sight of the witnesses, and similarly disappeared.
2) A mesmeric subject, in full rapport
with the mesmerizer, tastes what is put into his mouth, smells what he smells,
sees what he sees, and feels whatever painful or pleasant thing is done to the
mesmerizer’s body. To all appearance the two bodies are united like one, by an
invisible yet thoroughly effectual agent of communication. Though the sleeping
subject be blindfolded and the mesmerizer stand behind her, or him, the
community of physical and mental sensation is perfect.
3) So also between twins is there in
many, perhaps the majority of cases, a similar sympathetic relationship.
This tie is a something possessing
properties peculiar to itself, else it would not serve as a bridge of
communication; for naught is naught, and cannot, even by miracle, be turned
into aught. Another, and this time infrangible, proof of the close connection
between the physical and astral bodies, is the fact that a bruise or wound
inflicted upon the latter form reacts upon the former. This is termed
repercussion. The judicial annals of witchcraft and sorcery teem with proven
facts of this kind.
D’Assier quotes a number, and says
the astral body —or living phantom, as he prefers to designate it— is the
continuation of the other, with its form, habits, prejudices, etc.. He
might have added, its vices and virtues: for the moral tone of the body
dominates completely the double, except when the double has been enslaved by
the malignant magnetic power of a sorcerer, in which case it may be turned into
a mere passive, stupefied agent.
D’Assier says that its tissue
usually disintegrates readily under the action of the physical, chemical and
atmospheric forces which continually assail it, and re-enters, molecule by
molecule, the universal planetary medium. This corroborates Éliphas Lévi’s
position.
Says D’Assier:
-
“Occasionally, it
resists these destructive causes, continuing its struggle for existence beyond
the tomb. We touch here upon the most curious phase of its history, for this
brings us to the posthumous vampire.”
After citing incidents which had
been officially verified by special inquests of ecclesiastical, civil and
military authorities, he says:
« These facts bring into a new
and clear light the physiognomy of the posthumous being. It is one of those
cases where the fluidic being, instead of abandoning the body from which death
has just separated it, persists in stopping with it and in living with it a new
life, in which the parts are reversed. Thenceforth the struggle for existence
continues beyond the tomb, with the same tenacity, the same brutal and selfish
ferocity, one might say the same cynicism, as in living nature.
. . .
Let us now examine what becomes of
the blood aspired by the specter. We find here a repetition of what we have
observed several times in the preceding chapters in connection with the living
phantom. Its structure is bound so intimately with that of the body of which it
is the image, that all absorption of liquid by the former passes at once into
the organs of the latter. It must be the same in the phenomena of posthumous
vampirism, since the post-sepulchral phantom is the continuation of the living
phantom. All the blood swallowed by the specter passes instantly into the
organs of the corpse which it has just left, and to which it returns as soon as
its poaching work is finished.
The constant arrival of this
vivifying fluid, which at once disseminates itself through the circulation,
prevents putrefaction, preserves in the limbs their natural suppleness, and in
the flesh its fresh and reddish tint. Under this action is seen to continue a
sort of vegetative life which causes the hair and nails to grow, forms a new
skin as the old one dries up, and, in certain cases, favors the formation of
adipose tissue, as has been proved by the exhumation of certain vampires.
. . .
Powerless to attack the phantoms,
the people disinterred and burned the body. The remedy was infallible; for from
that moment the vampire ceased his dreadful depredations. »
Conclusion
To conclude our analysis of this
painful subject, it is most evident that too much care cannot be taken to
ascertain beyond doubt the actual and complete death of a person before committing
the body to the grave — if that senseless, unscientific and revolting custom
must be preserved. One shudders to think of the untold agony that must have
been felt by thousands of victims to ignorant hurry to put the body out of
sight, who, awakening too late from a state of trance, found themselves screwed
up in a coffin and buried under six feet of earth, without the least
possibility of succor. The case of poor W. Irving. Bishop, the thought-reader,
who is said to have been dissected alive while in trance and which happened
only the other day, is a sad example of the terrible possibilities of popular
ignorance.
Everything that one reads in
connection with occult science and psychical phenomena goes to vindicate the
wisdom of the ancient promoters of cremation. Let us hope that before long the
movement in its favor, which I am happy to say I was one of the first to begin
in the United States, may extend until a proper horror is universally felt for
the custom of burial of the dead, and it is recognized in its true character of
a survival of brutish ignorance, fostered by superstitious clinging to religious
prejudice and bigotry.
Of course, I need hardly explain
that, while cremation is a sure preventative of the return of the vampire somnambules
to plague the living, the chances of premature disposal of the body of a
half-dead person are equally serious as in the case of burial. If the trance be
deep, it is quite possible that the unfortunate subject might not recover the
use of his bodily members in time to save himself from being burnt alive.
(First published as Adyar Pamphlet No 112; later reprinted in
Theosophist, April 1891, p.385-393)
