Vampire Forensics (24 page)

For the Balkan forests and the lyrical paean to them, see Stoianovich,
Balkan Worlds
, 24–29. For the Belgrade details and for the warning not to be caught out at night, see De Windt,
Through Savage Europe
, 114–20, 192.

For the impenetrable Serbian forests, see Stoianovich,
Balkan Worlds
, 26. For Mary Wortley Montague’s experiences in them, see her letter of April 1, 1717, to the Princess of Wales in
The Letters of M.W. Montague 1716-18
. For the Janissaries’ treatment of villagers, see the same letter, and Wolff,
Inventing Eastern Europe,
71–72.

On the hajduks, see Stu Burns, “‘And With All That, Who Believes in Vampires?’: Undead Legends and Enlightenment Culture.” For events in Medvegia, I have followed the version of Lieutenant Flückinger’s report,
Visum et Repertum,
found in Barber,
Vampires, Burial, and Death
, 16–18.

For more on Peter Plogojowitz, see Barber, Ibid., 3–9, and Beresford,
From Demons to Dracula
, 110.

For the impact of
Visum et Repertum,
and for the flood of dissertations it inspired, see Senf,
The Vampire in Nineteenth Century English Literature
, 23; and Massimo Introvigne, “Antoine Faivre: Father of Contemporary Vampire Studies,” 602.

For the debate between the doctor and the lady, and for Walpole and King George II, see Clery and Miles,
Gothic Documents: A Sourcebook 1700-1820
, 24–25. For the word
vampire
entering western European languages, see Katharina M. Wilson, “The History of the Word
Vampire
” in Dundes,
The Vampire: A Casebook
, 3–11. For the
Lettres Juives
, see D’Argens,
The Jewish Spy
, 122–32. For the Grimaldi quote, see Introvigne, 609.

I have drawn from the Reverend Henry Christmas’s translation of Calmet’s
Traite,
published as
The Phantom World
in 1850.

For Davanzati, Pope Benedict, and the “fallacious fictions of human fantasy,” see Introvigne, 608–09.

For Empress Maria Theresa and her physician Gerhard Van Swieten, see McClelland,
Slayers and Their Vampires
, 126–46. For the vampire decrees, see Ankarloo and Clark,
Witchcraft and Magic in Europe: The Eighteenth and Nineteenth Centuries
, 71–72; and Bostridge,
Witchcraft and Its Transformation
, 220.

Voltaire’s entry on vampires in the
Dictionnaire Philosophique
can be found in Volume 14 of his
Works
, 143–49.

For Rousseau’s “Letter,” see Kelly and Grace,
The Collected Writings of Jean-Jacques Rousseau,
68. It is widely quoted elsewhere, and much of the letter is in Morley,
Rousseau
, 284–87.

On the Pantheon tombs, see “Voltaire and Rousseau: Their Tombs in the Pantheon Opened and Their Bones Exposed,”
New York Times
, January 8, 1898 (http://query.nytimes.com/mem/archive/).

For the Thoreau quote, see Bell,
Food for the Dead
, 225. For the Walton Cemetery and JB-55, see Sledzik and Bellantoni, “Bioarcheological and Biocultural Evidence for the New England Vampire Folk Belief” Bellantoni, Sledzik, and Poirier, “Rescue, Research, and Reburial: Walton Family Cemetery, Griswold, Connecticut,” in Bellantoni and Poirier,
In Remembrance: Archaeology and Death
, 131–54; and Bell, 167–76.

For stories of various New England “vampires,” see Bell, especially 7–12, 18–22, 140–43, and 283–89. On the relation of tuberculosis to the vampire belief, I found Paul Sledzik’s unpublished “Vampires, the Dead, and Tuberculosis: Folk Interpretations” to be illuminating.

C
HAPTER
F
IVE
: C
ORPI
M
ORTI

On the “macabre” in medieval art, see Elina Gertsman, “Visualizing Death: Medieval Plagues and the Macabre” in Mormando and Worcester,
Piety and Plague: From Byzantium to the Baroque,
64–85. For the spear-wielding angel and winged devil, see Snodgrass,
World Epidemics
, 48. For the Black Death’s toll, see McNeill,
Plagues and Peoples
, 168.

For the Kaffa story, see Sherman,
Twelve Diseases That Changed Our World
, 79; McNeill,
Plagues and Peoples
, 166; and Snodgrass,
World Epidemics
, 33–34. For plague symptoms and Paris diet, see Snodgrass, 34; for killing dogs and cats, see Kohn,
Encyclopedia of Plague and Pestilence
, 374.

For more on rats and fleas, see McNeill,
Plagues and Peoples
, 172; and Kohn,
Encyclopedia of Plague and Pestilence
, 172 and 374. On the three forms of plague, see Sherman,
Twelve Diseases That Changed Our World
, 76. For events in Pistoia, see Snodgrass,
World Epidemics
, 37.

For the plague in Avignon, the Sienese chronicler, the Muslim reaction, the loss of villages, the heroic Scotswoman, and Les Innocents, see Snodgrass, 37–42. On the Vienna grave, see Kohn,
Encyclopedia of Plague and Pestilence,
375.

For Venetian measures and wolves in Ragusa, see Snodgrass, 35. For “corpi morti,” see Longworth,
The Rise and Fall of Venice
, 106. For the 1423 lazzaretto, Matteo Borrini references Nelli-Elena Vanzan Marchini, “Il Lazaretto Nuovo fra Venezia e il Mediterraneo.” See also Matteo Borrini, “Il Lazzaretto Nuovo, l’Isola dei Morti,” 10–11.

For Venetian preparations, and for Titian’s
St. Mark Triumphant
, see Kohn,
Encyclopedia of Plague and Pestilence
, 374. For the 1576–77 epidemic, see Snodgrass,
World Epidemics
, 67, and Kohn, 34.

For doctors’ garb, see Sherman,
Twelve Diseases That Changed Our World
, 69. The image of the encircled islands comes from Matteo Borrini. For the Benedetti quote, see Maria Cristina Valsecchi, “Mass Plague Graves Found on Venice ‘Quarantine’ Island.”

For the 2006 dig details, I am indebted to conversations with Dr. Borrini, though any errors are mine.

For Philip Rohr’s
De Masticatione Mortuorum
, see Summers,
The Vampire in Europe
, 178–206.

Ibid.

For the Rohr quote, see Ibid. On Salem, see Bell,
Food for the Dead
, 257. For the “Pest Jungfrau,” see Kohn,
Encyclopedia of Plague and Pestilence
, 375. For Philip V, see Snodgrass,
World Epidemics
, 32–62.

For these examples, see Snodgrass, 32–62.

For the malign conjunction, see Snodgrass,
World Epidemics
, 32, and Donald G. McNeil, Jr., “Finding a Scapegoat When Epidemics Strike.” On ID6, I again thank Dr. Matteo Borrini. See also his paper, “An Exorcism Against a Vampire in Venice: An Anthropological and Forensic Study on a Burial of the XVI Century.”

For the London Bills of Mortality, see Wills,
Yellow Fever, Black Goddess
, 37–39. The quote is from John Graunt, 1662.

On bloodsucking and folklore, see Barber,
Vampires, Burial, and Death
, 100.

For Gettysburg, see Stiles,
Four Years Under Marse Robert,
219–20.

For Elwood Trigg’s quote, see Barber,
Vampires, Burial, and Death,
112. On telltale signs, see Barber, 106.

On skin slippage, saponification, and rigor mortis, see Barber, 161, 108, 117.

On the chromatic stages of decomposition, my thanks to Dr. Borrini.

On explosive gas, see Walker,
Gatherings from Grave Yards
, 204. On the “corpse light,” see Bell,
Food for the Dead
, 150–52.

On “purge fluid,” my thanks to Dr. Borrini.

On the groaning Paole, see Barber, 161. For the hole in the shroud, my thanks to Dr. Borrini.

For Defoe’s
A Journal of the Plague Year
, see the Wellcome Library (http://library.wellcome.ac.uk/doc_wtx049939.html).

For the epidemic stomach rumbling, see Barber, 128.

For plague casualties and Il Redentore, see Snodgrass,
World Epidemics
, 67. See also McNeill,
Plagues and Peoples
, 171. See also Barber, 25, and Tylor,
Primitive Culture
, 192.

See Barber, 18, and Borrini, “An Exorcism Against a Vampire in Venice.”

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IX
: T
ERRA
D
AMNATA

For More’s spiritualist proclivities, including his ventures into haunted vaults, see Rupert Hall,
Henry More and the Scientific Revolution
, 128–45. On “objective ghost stories” in general, see Clery,
The Rise of Supernatural Fiction 1762–1800
, 19–21.

For quotations from More’s
An Antidote Against Atheism
, see Summers,
The Vampire in Europe
, 133–43.

On the
Ars moriendi
, see Duffy,
The Stripping of the Altars
, 313–36, and Ariès,
The Hour of Our Death
, 95–106.

For the rabble of demons and infernal dukes, see Paine,
The Hierarchy of Hell
, 59–67. For last rites and “stinking Lazarus,” see Duffy, 310 and 313.

The “cult of the living in the service of the dead” is attributed to A. Galpern and cited in Duffy, 301. For Eastern Orthodox last rites, see Andrew Louth, “Eastern Orthodox Eschatology” in Walls,
The Oxford Handbook of Eschatology
, 233–47, and Garnett,
Balkan Home-Life
, 119–53.

For leaping cats and excommunication, see Lawson,
Modern Greek Folklore and Ancient Greek Religion
, 396–99, 410; and Bunson,
The Vampire Encyclopedia
, 88.

For the witch and vampire, see Perkowski,
Vampire Lore
, 195–211. For the papal bull against witchcraft, see Hughes,
Witchcraft
, 178.

On werewolves and Peter Stubbe, see Hill and Williams,
The Supernatural,
185–94.

For “disenchantment by decapitation,” see Kittredge,
A Study of Gawain and the Green Knight
, 200–17.

For King Charles I’s tomb, see Halford,
An Account of What Appeared on Opening the Coffin of King Charles the First
, 1–15.

For the burial of the damned, see Ariès,
The Hour of Our Death,
42–45.

For Cromwell’s head, see Wilkinson, “A Narrative of the Circumstances Concerning the Head of Oliver Cromwell,” and Howarth, “The Head of Oliver Cromwell.” The head seems to have blown to the ground anywhere from 1672 to the turn of the 18th century; I followed Mould,
Mould’s Medical Anecdotes
, 16–17.

For Joan of Arc’s purported remains, see Butler, “Joan of Arc’s Relics Exposed as Forgery.”

For the mummy trade, see Roach,
Stiff: The Curious Lives of Human Cadavers
, 221–26. For the Dutch apothecary’s quote, see Van der Sanden,
Through Nature to Eternity
, 43.

The standard English translation of William of Newburgh’s
Historia Rerum Anglicarum
still remains Stevenson’s of
The Church Historians of England
, from which I have drawn. For William’s intellectual context, see Watkins,
History and the Supernatural in Medieval England
, 33–35.

C
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S
EVEN
: T
HE
W
ANDERERS

For Cernunnos, see “Cernunnos, the God with the Horns of a Stag,” in
Mythologies
, ed. Yves Bonnefoy, 268–70, and R. Lowe Thompson,
The History of the Devil: Or the Horned God of the West
, 63–64. See also “Cernwn” on the site Nemeton: The Sacred Grove (http://www.celtnet.org.uk/gods_c/cernwn.html).

On the witch cult as old religion, see Thompson,
The History of the Devil,
and Hughes,
Witchcraft
, 16–18. See also Stephen Hayes, “Christian Responses to Witchcraft and Sorcery” (http://hayesfam.bravehost.com/WITCH1.HTM).

For
The Story of How the Pagans Honored the Idols,
see “Slavic Myths, Rites, and Gods” in Bonnefoy’s
Mythologies,
295–302. See also, however, McClelland,
Slayers and their Vampires
, 39–42—origin of the translation I have used—and his further note on page 203.

For the Slavs, see Roman Jakobson, “Slavic Mythology,” in Leach,
Funk & Wagnalls Standard Dictionary of Folklore, Mythology, and Legend,
1025–28. For the enigma of the Indo-European heartland, see Mallory,
In Search of the Indo-Europeans
, and Renfrew,
Archaeology and Language
, both of which are devoted to examining it.

For Simon Grunau and the Baltic gods, see Puhvel,
Comparative Mythology
, 224–26 and Harris,
The Cult of the Heavenly Twins
, 47–50.

On
eretiks
in Russia, see Oinas’s “Heretics as Vampires and Demons in Russia.”

For the etymology of
vampir,
see Katharina M. Wilson, “The History of the Word
Vampire,
” in Dundes,
The Vampire: A Casebook
, 3–11. See also Peter Mario Kreuter, “The Name of the Vampire: Some Reflections on Current Linguistic Theories on the Etymology of the Word Vampir,” in Day,
Vampires: Myths and Metaphors of Enduring Evil
, 57–63.

For the idea that
vampir
might have originally been applied to pagans and not reanimated corpses, see McClelland,
Slayers and Their Vampires,
31–48.

For the legally dead status of certain outlaws, see Lincoln, “The Living Dead: Of Outlaws and Others.” For
warg
, see Alby Stone, “Hellhounds, Werewolves and the Germanic Underworld” (http://www.primitivism.com/hellhounds.htm). For Helmold’s quote, see his
Chronicle of the Slavs
, 159.