Some years ago, at Bar-le-Duc, a man was buried in the cemetery, and a noise was heard in his grave; the next day they disinterred him, and found that he had gnawed the flesh of his arms; and this we learned from ocular witnesses. This man had drunk brandy, and had been buried as dead. Rauff speaks of a woman of Bohemia,[578] who, in 1355, had eaten in her grave half her shroud. In the time of Luther, a man who was dead and buried, and a woman the same, gnawed their own entrails.
Another dead man in Moravia ate the linen clothes of a woman who was buried next to him.
All that is very possible, but that those who are really dead move their jaws, and amuse themselves with masticating whatever may be near them, is a childish fancy--like what the ancient Romans said of their _Manducus_, which was a grotesque figure of a man with an enormous mouth, and teeth proportioned thereto, which they caused to move by springs, and grind his teeth together, as if this figure had wanted to eat. They frightened children with them, and threatened them with the Manducus.[579]
Some remains of this old custom may be seen in certain processions, where they carry a sort of serpent, which at intervals opens and shuts a vast jaw, armed with teeth, into which they throw cakes, as if to gorge it, or satisfy its appet.i.te.
Footnotes:
[575] Mich. Rauff, altera Dissert. Art. lvii. pp. 98, 99, et Art. lix.
p. 100.
[576] De Nummis in Ore Defunctorum repertis, Art. ix. a Beyermuller, &c.
[577] Richer, Senon, tom. iii. Spicileg. d.u.c.h.erii, p. 392.
[578] Rauff, Art. xlii. p. 43.
[579]
"Tandemque venit ad pulpita nostrum Exodium, c.u.m personae pallentis hiatum In gremio matris fastidit rusticus infans."
_Juvenal_, Sat. iii. 174.
CHAPTER XLVI.
SINGULAR INSTANCE OF A HUNGARIAN GHOST.
The most remarkable instance cited by Rauff[580] is that of one Peter Plogojovitz, who had been buried ten weeks in a village of Hungary, called Kisolova. This man appeared by night to some of the inhabitants of the village while they were asleep, and grasped their throat so tightly that in four-and-twenty hours it caused their death. Nine persons, young and old, perished thus in the course of eight days.
The widow of the same Plogojovitz declared that her husband since his death had come and asked her for his shoes, which frightened her so much that she left Kisolova to retire to some other spot.
From these circ.u.mstances the inhabitants of the village determined upon disinterring the body of Plogojovitz and burning it, to deliver themselves from these visitations. They applied to the emperor"s officer, who commanded in the territory of Gradiska, in Hungary, and even to the cure of the same place, for permission to exhume the body of Peter Plogojovitz. The officer and the cure made much demur in granting this permission, but the peasants declared that if they were refused permission to disinter the body of this man, whom they had no doubt was a true vampire (for so they called these revived corpses), they should be obliged to forsake the village, and go where they could.
The emperor"s officer, who wrote this account, seeing he could hinder them neither by threats nor promises, went with the cure of Gradiska to the village of Kisolova, and having caused Peter Plogojovitz to be exhumed, they found that his body exhaled no bad smell; that he looked as when alive, except the tip of the nose; that his hair and beard had grown, and instead of his nails, which had fallen off, new ones had come; that under his upper skin, which appeared whitish, there appeared a new one, which looked healthy, and of a natural color; his feet and hands were as whole as could be desired in a living man. They remarked also in his mouth some fresh blood, which these people believed that this vampire had sucked from the men whose death he had occasioned.
The emperor"s officer and the cure having diligently examined all these things, and the people who were present feeling their indignation awakened anew, and being more fully persuaded that he was the true cause of the death of their compatriots, ran directly for a sharp-pointed stake, which they thrust into his breast, whence there issued a quant.i.ty of fresh and crimson blood, and also from the nose and mouth; something also proceeded from that part of his body which decency does not allow us to mention. After this the peasants placed the body on a pile of wood and saw it reduced to ashes.
M. Rauff,[581] from whom we have these particulars, cites several authors who have written on the same subject, and have related instances of dead people who have eaten in their tombs. He cites particularly Gabril Rzaczincki in his history of the Natural Curiosities of the Kingdom of Poland, printed at Sandomic in 1721.
Footnotes:
[580] Rauff, Art. xii. p. 15.
[581] Rauff, Art. xxi. p. 14.
CHAPTER XLVII.
REASONINGS ON THIS MATTER.
Those authors have reasoned a great deal on these events. 1. Some have believed them to be miraculous. 2. Others have looked upon them simply as the effect of a heated imagination, or a sort of prepossession. 3.
Others again have believed that there was nothing in all that but what was very simple and very natural, these persons not being dead, and acting naturally upon other bodies. 4. Others have a.s.serted[582] that it was the work of the devil himself; amongst these, some have advanced the opinion that there were certain benign demons, differing from those who are malevolent and hostile to mankind, to which (benign demons) they have attributed playful and harmless operations, in contradistinction to those bad demons who inspire the minds of men with crime and sin, ill use them, kill them, and occasion them an infinity of evils. But what greater evils can one have to fear from veritable demons and the most malignant spirits, than those which the ghouls of Hungary cause the persons whose blood they suck, and thus cause to die? 5. Others will have it that it is not the dead who eat their own flesh or clothes, but serpents, rats, moles, ferrets, or other voracious animals, or even what the peasants call _striges_,[583] which are birds that devour animals and men, and suck their blood. Some have said that these instances are princ.i.p.ally remarked in women, and, above all, in a time of pestilence; but there are instances of ghouls of both s.e.xes, and princ.i.p.ally of men; although those who die of plague, poison, hydrophobia, drunkenness, and any epidemical malady, are more apt to return, apparently because their blood coagulates with more difficulty; and sometimes some are buried who are not quite dead, on account of the danger there is in leaving them long without sepulture, from fear of the infection they would cause.
It is added that these vampires are known only to certain countries, as Hungary, Moravia, and Silesia, where those maladies are more common, and where the people, being badly fed, are subject to certain disorders caused or occasioned by the climate and the food, and augmented by prejudice, fancy, and fright, capable of producing or of increasing the most dangerous maladies, as daily experience proves too well. As to what some have a.s.serted that the dead have been heard to eat and chew like pigs in their graves, it is manifestly fabulous, and such an idea can have its foundation only in ridiculous prepossessions of the mind.
Footnotes:
[582] Rudiga, Physio. Dur. lib. i. c. 4. Theophrast. Paracels. Georg.
Agricola, de Anim. Subterran. p. 76.
[583] Ovid, lib. vi. Vide Debrio, Disquisit. Magic. lib. i. p. 6, and lib. iii. p. 355.
CHAPTER XLVIII.
ARE THE VAMPIRES OR REVENANS REALLY DEAD?
The opinion of those who hold that all that is related of vampires is the effect of imagination, fascination, or of that disorder which the Greeks term _phrenesis_ or _coribantism_, and who pretend by that means to explain all the phenomena of vampirism, will never persuade us that these maladies of the brain can produce such real effects as those we have just recounted. It is impossible that on a sudden, several persons should believe they see a thing which is not there, and that they should die in so short a time of a disorder purely imaginary. And who has revealed to them that such a vampire is undecayed in his grave, that he is full of blood, that he in some measure lives there after his death? Is there not to be found in the nation one sensible man who is exempt from this fancy, or who has soared above the effects of this fascination, these sympathies and antipathies--this natural magic? And besides, who can explain to us clearly and distinctly what these grand terms signify, and the manner of these operations so occult and so mysterious? It is trying to explain a thing which is obscure and doubtful, by another still more uncertain and incomprehensible.
If these persons believe nothing of all that is related of the apparition, the return, and the actions of vampires, they lose their time very uselessly in proposing systems and forming arguments to explain what exists only in the imagination of certain prejudiced persons struck with an idea; but, if all that is related, or at least a part, is true, these systems and these arguments will not easily satisfy those minds which desire proofs far more weighty than those.
Let us see, then, if the system which a.s.serts that these vampires are not really dead is well founded. It is certain that death consists in the separation of the soul from the body, and that neither the one nor the other perishes, nor is annihilated by death; that the soul is immortal, and that the body dest.i.tute of its soul, still remains entire, and becomes only in part corrupt, sometimes in a few days, and sometimes in a longer s.p.a.ce of time; sometimes even it remains uncorrupted during many years or even ages, either by reason of a good const.i.tution, as in Hector[584] and Alexander the Great, whose bodies remained several days undecayed;[585] or by means of the art of embalming; or lastly, owing to the nature of the earth in which they are interred, which has the power of drying up the radical humidity and the principles of corruption. I do not stop to prove all these things, which besides are very well known.
Sometimes the body, without being dead and forsaken by its reasonable soul, remains as if dead and motionless, or at least with so slow a motion and such feeble respiration, that it is almost imperceptible, as it happens in faintings, swoons, in certain disorders very common amongst women, in trances--as we remarked in the case of Pretextat, priest of Calame; we have also reported more than one instance, considered dead and buried as such; I may add that of the Abbe Salin, prior of St. Christopher,[586] who being in his coffin, and about to be interred, was resuscitated by some of his friends, who made him swallow a gla.s.s of champagne.
Several instances of the same kind are related.[587] In the "Causes Celebres," they make mention of a girl who became _enceinte_ during a long swoon; we have already noticed this. Pliny cites[588] a great number of instances of persons who have been thought dead, and who have come to life again, and lived for a long time. He mentions a young man, who having fallen asleep in a cavern, remained there forty years without waking. Our historians[589] speak of the seven sleepers, who slept for 150 years, from the year of Christ 253 to 403. It is said that the philosopher Epimenides slept in a cavern during fifty-seven years, or according to others, forty-seven, or only forty years; for the ancients do not agree concerning the number of years; they even affirm, that this philosopher had the power to detach his soul from his body, and recall it when he pleased. The same thing is related of Aristaeus of Proconnesus. I am willing to allow that that is fabulous; but we cannot gainsay the truth of several other stories of persons who have come to life again, after having appeared dead for three, four, five, six, and seven days. Pliny acknowledges that there are several instances of dead people who have appeared after they were interred; but he will not mention them more particularly, because, he says, he relates only natural things and not prodigies--"Post sepulturam quoque visorum exempla sunt, nisi quod naturae opera non prodigia sectamur." We believe that Enoch and Elijah are still living.
Several have thought that St. John the Evangelist was not dead,[590]
but that he is still alive in his tomb.
Plato and St. Clement of Alexandria[591] relate, that the son of Zoroaster was resuscitated twelve days after his (supposed) death, and when his body had been laid upon the funeral pyre. Phlegon says,[592]
that a Syrian soldier in the army of Antiochus, after having been killed at Thermopylae, appeared in open day in the Roman camp, and spoke to several. And Plutarch relates,[593] that a man named Thespesius, who had fallen from the roof of a house, came to himself the third day after he died (or seemed to die) of his fall.
St. Paul, writing to the Corinthians,[594] seems to suppose that sometimes the soul transported itself without the body, to repair to the spot where it is in mind or thought; for instance, he says, that he has been transported to the third heaven; but he adds that he knows not whether in the body, or only in spirit--"Sive in corpora, sive extra corpus, nescio, Deus scit." We have already cited St.
Augustine,[595] who mentions a priest of Calamus, named Pretextat, who, at the sound of the voices of some persons who lamented their sins, fell into such an ecstasy of delight, that he no longer breathed or felt anything; and they might have cut and burnt his flesh without his perceiving it; his soul was absent, or really so occupied with these lamentations, that he was insensible to pain. In swoons and syncope, the soul no longer performs her ordinary functions. She is nevertheless in the body, and continues to animate it, but she perceives not her own action.
A cure of the Diocese of Constance, named Bayer, writes me word that in 1728, having been appointed to the cure of Rutheim, he was disturbed a month afterwards by a spectre, or an evil genius, in the form of a peasant, badly made, and ill-dressed, very ill-looking, and stinking insupportably, who came and knocked at the door in an insolent manner, and having entered his study told him that he had been sent by an official of the Prince of Constance, his bishop, upon a certain commission which was found to be absolutely false. He then asked for something to eat, and they placed before him meat, bread, and wine. He took up the meat with both hands, and devoured it bones and all, saying, "See how I eat both flesh and bone--do the same."
Then he took up the wine-cup, and swallowed it at a draught, asking for another, which he drank off in the same fashion. After that he withdrew, without bidding the cure good-bye; and the servant who showed him to the door having asked his name, he replied, "I was born at Rutsingen, and my name is George Raulin," which was false. As he was going down stairs he said to the cure in German, in a menacing tone, "I will show you who I am."