Thanks be to G.o.d, we are by no means credulous. We avow that all the light which physics can throw on this fact discovers none of the causes of it. Nevertheless, we cannot refuse to believe that to be true which is juridically attested, and by persons of probity. We will here give a copy of what happened in 1732, and which we inserted in the Gleaner (_Glaneur_), No. XVIII.
CHAPTER X.
OTHER INSTANCES OF GHOSTS--CONTINUATION OF THE GLEANER.
In a certain canton of Hungary, named in Latin _Oppida Heidanum_, beyond the Tibisk, _vulgo_ Teiss, that is to say, between that river which waters the fortunate territory of Tokay and Transylvania, the people known by the name of _Heyducqs_[463] believe that certain dead persons, whom they call vampires, suck all the blood from the living, so that these become visibly attenuated, whilst the corpses, like leeches, fill themselves with blood in such abundance that it is seen to come from them by the conduits, and even oozing through the pores.
This opinion has just been confirmed by several facts which cannot be doubted, from the rank of the witnesses who have certified them. We will here relate some of the most remarkable.
About five years ago, a certain Heyducq, inhabitant of Madreiga, named Arnald Paul, was crushed to death by the fall of a wagonload of hay.
Thirty days after his death four persons died suddenly, and in the same manner in which according to the tradition of the country, those die who are molested by vampires. They then remembered that this Arnald Paul had often related that in the environs of Ca.s.sovia, and on the frontiers of Turkish Servia, he had often been tormented by a Turkish vampire; for they believe also that those who have been pa.s.sive vampires during life become active ones after their death, that is to say, that those who have been sucked suck also in their turn; but that he had found means to cure himself by eating earth from the grave of the vampire, and smearing himself with his blood; a precaution which, however, did not prevent him from becoming so after his death, since, on being exhumed forty days after his interment, they found on his corpse all the indications of an arch-vampire. His body was red, his hair, nails, and beard had all grown again, and his veins were replete with fluid blood, which flowed from all parts of his body upon the winding-sheet which encompa.s.sed him. The hadnagi, or bailli 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, which made him, as they say, utter a frightful shriek, as if he had been alive: that done, they cut off his head, and burnt the whole body. After that they performed the same on the corpses of the four other persons who died of vampirism, fearing that they in their turn might cause the death of others.
All these performances, however, could not prevent the recommencement of these fatal prodigies towards the end of last year, that is to say, five years after, when several inhabitants of the same village perished miserably. In the s.p.a.ce of three months, seventeen persons of different s.e.xes and different ages died of vampirism; some without being ill, and others after languishing two or three days. It is reported, amongst other things, that a girl named Stanoska, daughter of the Heyducq Jotiutzo, who went to bed in perfect health, awoke in the middle of the night all in a tremble, uttering terrible shrieks, and saying that the son of the Heyducq Millo who had been dead nine weeks, had nearly strangled her in her sleep. She fell into a languid state from that moment, and at the end of three days she died. What this girl had said of Millo"s son made him known at once for a vampire: he was exhumed, and found to be such. The princ.i.p.al people of the place, with the doctors and surgeons, examined how vampirism could have sprung up again after the precautions they had taken some years before.
They discovered at last, after much search, that the defunct Arnald Paul had killed not only the four persons of whom we have spoken, but also several oxen, of which the new vampires had eaten, and amongst others the son of Millo. Upon these indications they resolved to disinter all those who had died within a certain time, &c. Amongst forty, seventeen were found with all the most evident signs of vampirism; so they transfixed their hearts and cut off their heads also, and then cast their ashes into the river.
All the informations and executions we have just mentioned were made juridically, in proper form, and attested by several officers who were garrisoned in the country, by the chief surgeons of the regiments, and by the princ.i.p.al inhabitants of the place. The verbal process of it was sent towards the end of last January to the Imperial Counsel of War at Vienna, which had established a military commission to examine into the truth of all these circ.u.mstances.
Such was the declaration of the Hadnagi Barriarar and the ancient Heyducqs; and it was signed by Battuer, first lieutenant of the regiment of Alexander of Wurtemburg, Clickstenger, surgeon-in-chief of the regiment of Frustemburch, three other surgeons of the company, and Guoichitz, captain at Stallach.
Footnotes:
[463] This story is apparently the same which we related before under the name of Haidamaque, and which happened in 1729 or 1730.
CHAPTER XI.
ARGUMENTS OF THE AUTHOR OF THE "LETTRES JUIVES," ON THE SUBJECT OF THESE PRETENDED GHOSTS.
There are two different ways of effacing the opinion concerning these pretended ghosts, and showing the impossibility of the effects which are made to be produced by corpses entirely deprived of sensation. The first is, to explain by physical causes all the prodigies of vampirism; the second is, to deny totally the truth of these stories; and the latter means, without doubt, is the surest and the wisest. But as there are persons to whom the authority of a certificate given by people in a certain place appears a plain demonstration of the reality of the most absurd story, before I show how little they ought to rely on the formalities of the law in matters which relate solely to philosophy, I will for a moment suppose that several persons do really die of the disease which they term vampirism.
I lay down at first this principle, that it may be that there are corpses which, although interred some days, shed fluid blood through the conduits of their body. I add, moreover, that it is very easy for certain people to fancy themselves sucked by vampires, and that the fear caused by that fancy should make a revolution in their frame sufficiently violent to deprive them of life. Being occupied all day with the terror inspired by these pretended ghosts or _revenans_, is it very extraordinary, that during their sleep the idea of these phantoms should present itself to their imagination and cause them such violent terror? that some of them die of it instantaneously, and others a short time afterwards? How many instances have we not seen of people who expired with fright in a moment? and has not joy itself sometimes produced an equally fatal effect?
I have seen in the Leipsic journals[464] an account of a little work ent.i.tled, _Philosophicae et Christianae Cogitationes de Vampiriis, a Joanne Christophoro Herenbergio_; "Philosophical and Christian Thoughts upon Vampires, by John Christopher Herenberg," at Gerolferliste, in 1733, in 8vo. The author names a pretty large number of writers who have already discussed this matter; he speaks, _en pa.s.sant_, of a spectre which appeared to him at noonday. He maintains that the vampires do not cause the death of the living, and that all that is said about them ought to be attributed only to the troubled fancy of the invalids; he proves by divers experiments that the imagination is capable of causing very great derangements in the body, and the humors of the body; he shows that in Sclavonia they impaled murderers, and drove a stake through the heart of the culprit; that they used the same chastis.e.m.e.nt for vampires, supposing them to be the authors of the death of those whose blood they were said to suck. He gives some examples of this punishment exercised upon them, the one in the year 1337, and the other in 1347. He speaks of the opinion of those who believe that the dead eat in their tombs; a sentiment of which he endeavors to prove the antiquity by the authority of Tertullian, at the beginning of his book on the Resurrection, and by that of St. Augustine, b. viii. c. 27, on the City of G.o.d, and in Sermon xv. on the Saints.
Such are nearly the contents of the work of M. Herenberg on vampires.
The pa.s.sage of Tertullian[465] which he cites, proves very well that the pagans offered food to their dead, even to those whose bodies had been burned, believing that their spirits regaled themselves with it: _Defunctis parentant, et quidem impensissimo studio, pro moribus eorum pro temporibus esculentorum, ut quos sentire quicquam negant escam desiderare proesumant._ This concerns only the pagans.
But St. Augustine, in several places, speaks of the custom of the Christians, above all those of Africa, of carrying to the tombs meats and wine, which they placed upon them as a repast of devotion, and to which the poor were invited, in whose favor these offerings were princ.i.p.ally inst.i.tuted. This practice is founded on the pa.s.sage of the book of Tobit;--"Place your bread and wine on the sepulchre of the just, and be careful not to eat or drink of it with sinners." St.
Monico, the mother of St. Augustine,[466] having desired to do at Milan what she had been accustomed to do in Africa, St. Ambrose, bishop of Milan, testified that he did not approve of this practice, which was unknown in his church. The holy woman restrained herself to carrying thither a basket full of fruits and wine, of which she partook very soberly with the women who accompanied her, leaving the rest for the poor. St. Augustine remarks, in the same pa.s.sage, that some intemperate Christians abused these offerings by drinking wine to excess: _Ne ulla occasio se ingurgitandi daretur ebriosis._
St. Augustine,[467] however, by his preaching and remonstrances, did so much good, that he entirely uprooted this custom, which was common throughout the African Church, and the abuse of which was too general.
In his books on the City of G.o.d,[468] he avows that this usage is neither general nor approved in the Church, and that those who practice it content themselves with offering this food upon the tombs of the martyrs, in order that through their merits these offerings should be sanctified; after which they carry them away, and make use of them for their own nourishment and that of the poor: _Quic.u.mque suas epulas e deferant, quad quidem a melioribus Christianis non fit, et in plerisque terrarum nulla talis est consuetudo; tamen quic.u.mque id faciunt, quas c.u.m appossuerint, orant, et auferunt, ut vescantur vel ex eis etiam indigentibus largiantur._ It appears, from two sermons which have been attributed to St. Augustine,[469] that in former times this custom had crept in at Rome, but did not subsist there any time, and was blamed and condemned.
Now, if it were true that the dead could eat in their tombs, and that they had a wish or occasion to eat, as is believed by those of whom Tertullian speaks, and as it appears may be inferred from the custom of carrying fruit and wine to be placed on the graves of martyrs and other Christians, I think even that I have good proof that in certain places they placed near the bodies of the dead, whether buried in the cemeteries or the churches, meat, wine, and other liquors. I have in our study several vases of clay and gla.s.s, and even plates, where may be seen small bones of pig and fowls, all found deep underground in the church of the Abbey of St. Mansuy, near the town of Toul.
It has been remarked to me that these vestiges found in the ground were plunged in virgin earth which had never been disturbed, and near certain vases or urns filled with ashes, and containing some small bones which the flames could not consume; and as it is known that the Christians did not burn their dead, and that these vases we are speaking of are placed beneath the disturbed earth, in which the graves of Christians are found, it has been inferred, with much semblance of probability, that these vases with the food and beverage buried near them, were intended not for Christians but for heathens.
The latter, then, at least, believed that the dead ate in the other life. There is no doubt that the ancient Gauls[470] were persuaded of this; they are often represented on their tombs with bottles in their hands, and baskets and other comestibles, or drinking vessels and goblets;[471] they carried with them even the contracts and bonds for what was due to them, to have it paid to them in Hades. _Negotiorum ratio, etiam exactio crediti deferebatur ad inferos._
Now, if they believed that the dead ate in their tombs, that they could return to earth, visit, console, instruct, or disturb the living, and predict to them their approaching death, the return of vampires is neither impossible nor incredible in the opinion of these ancients.
But as all that is said of dead men who eat in their graves and out of their graves is chimerical and beyond all likelihood, and the thing is even impossible and incredible, whatever may be the number and quality of those who have believed it, or appeared to believe it, I shall always say that the return (to earth) of the vampires is unmaintainable and impracticable.
Footnotes:
[464] Supplem. ad visu Erudit. Lips. an. 1738, tom. ii.
[465] Tertull. de Resurrect. initio.
[466] Aug. Confess. lib. vi. c. 2.
[467] Aug. Epist. 22, ad Aurel. Carthag. et Epist. 29, ad Alipi. Item de Moribus Eccl. c. 34.
[468] Aug. lib. viii. de Civit. Dei, c. 27.
[469] Aug. Serm. 35, de Sanctis, nunc in Appendice, c. 5. Serm. cxc.
cxci. p. 328.
[470] Antiquite expliquee, tom. iv. p. 80.
[471] Mela. lib. ii. c. 4.
CHAPTER XII.
CONTINUATION OF THE ARGUMENT OF THE "DUTCH GLEANERS," OR "GLANEUR HOLLANDAIS."
On examining the narrative of the death of the pretended martyrs of vampirism, I discover the symptoms of an epidemical fanaticism; and I see clearly that the impression made upon them by fear is the true cause of their being lost. A girl named Stanoska, say they, daughter of the Heyducq Sovitzo, who went to bed in perfect health, awoke in the middle of the night all in a tremble, and shrieking dreadfully, saying that the son of the Heyducq Millo, who had been dead for nine weeks, had nearly strangled her in her sleep. From that moment she fell into a languishing state, and at the end of three days died.
For any one who has eyes, however little philosophical they may be, must not this recital alone clearly show him that this pretended vampirism is merely the result of a stricken imagination? There is a girl who awakes and says that some one wanted to strangle her, and who nevertheless has not been sucked, since her cries have prevented the vampire from making his repast. She apparently was not so served afterwards either, since, doubtlessly, they did not leave her by herself during the other nights; and if the vampire had wished to molest her, her moans would have warned those of it who were present.
Nevertheless, she dies three days afterwards. Her fright and lowness, her sadness and languor, evidently show how strongly her imagination had been affected.
Those persons who find themselves in cities afflicted with the plague, know by experience how many people lose their lives through fear. As soon as a man finds himself attacked with the least illness, he fancies that he is seized with the epidemical disease, which idea occasions him so great a sensation, that it is almost impossible for the system to resist such a revolution. The Chevalier de Maifin a.s.sured me, when I was at Paris, that being at Ma.r.s.eilles during the contagion which prevailed in that city, he had seen a woman die of the fear she felt at a slight illness of her servant, whom she believed attacked with the pestilence. This woman"s daughter was sick and near dying.
Other persons who were in the same house went to bed, sent for a doctor, and a.s.sured him they had the plague. The doctor, on arriving, visited the servant, and the other patients, and none of them had the epidemical disorder. He tried to calm their minds, and ordered them to rise, and live in their usual way; but his care was useless as regarded the mistress of the family, who died in two days of the fright alone.
Reflect upon the second narrative of the death of a pa.s.sive vampire, and you will see most evident proofs of the terrible effects of fear and prejudice. (See the preceding chapter.) This man, three days after he was buried, appears in the night to his son, asks for something to eat, eats, and disappears. On the morrow, the son relates to his neighbors what had happened to him. That night the father does not appear; but the following night they find the son dead in his bed. Who cannot perceive in these words the surest marks of prepossession and fear? The first time these act upon the imagination of the pretended victim of vampirism they do not produce their entire effect, and not only dispose his mind to be more vividly struck by them; that also does not fail to happen, and to produce the effect which would naturally follow.