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There was a shepherd of the village of Blow, near the town of Kadam, in Bohemia, who appeared during some time, and called certain persons, who never failed to die within eight days after. The peasants of Blow took up the body of this shepherd, and fixed it in the ground with a stake which they drove through it.
This man, when in that condition, derided them for what they made him suffer, and told them they were very good to give him thus a stick to defend himself from the dogs. The same night he got up again, and by his presence alarmed several persons, and strangled more amongst them than he had hitherto done. Afterwards, they delivered him into the hands of the executioner, who put him in a cart to carry him beyond the village and there burn him. This corpse howled like a madman, and moved his feet and hands as if alive. And when they again pierced him through with stakes he uttered very loud cries but did not die, even when pierced through the heart, lung, and thigh, and a great quantity of bright vermilion blood flowed from him. At last he was consumed, and this execution put an end to the appearance and hauntings of this spectre.”
What is your opinion of the alleged experiences, views, and beliefs expressed below :
[From: Examining the Highgate Vampire Case]
Do Vampires exist? The answer to this question largely depends on how people understand what a Vampire is. Unfortunately, the vast majority of people are only familiar with the Vampire of popular culture. Only fragments of what a Vampire truly is, is ever promoted through popular culture. Here are two dictionary examples defining what a Vampire is according to contemporary standards:
Vampire phenomenon includes other characteristics and circumstances of which the contemporary definitions lack. More importantly, these other details are excluded from popular culture. Certainly, there is much more that can be said to help answer the question whether such creatures exist or not. The Catholic Paranormal Research Society’s interest in this particular subject is owed to the fact that a variety of paranormal phenomena occur due to demonic activity. The Church believes in the existence of demons, and has noted demonic manifestations occurring in various ways. Knowing this, demonic manifestations may include Vampirism. This may be demonstrated by means of comparing cases of Vampirism to the experiences and wisdom of the Church.
Why should Vampirism be any different from any other paranormal occurrence owed to demons? Some examples of ghost phenomena do include revenants (ghosts of a corporeal nature). The Patristic evidence reveals that ghost phenomena does not regularly occur as a result of the spirits of the dead, but as a result of demons imitating the dead. It becomes easy to recognize how demons use a persona other than their own in order to achieve their evil intentions. The Vampire can be easily recognized to yet another persona utilized by demons. Unfortunately, contemporary definitions do not define the Vampire as a demonic manifestation.
Moving beyond dictionaries and their brief definitions, there are numerous books exploring Vampirism. Such texts only provide a secular perspective. Some books even explore Vampirism through occult philosophies and theories. Some even describe the Vampire strictly as a mythical creature, while promoting the belief in “psychic vampires.” These books do not satisfy what a Vampire is. Most contemporary texts on the subject of Vampires serve to promote disbelief.
Definitions alone do not validate the existence of Vampires, but such definitions are owed to human experiences. Despite this aspect of language, modern day society attempts to set certain experiences aside as superstition. Today, there are practically no well known experiences that can attest to how a society defines Vampires as a reality. At various times throughout human history, the Vampire was defined through very real experiences. How something like the Vampire has been reduced to primitive superstition is owed to how contemporary definitions fail to include the broader range of details provided through humanities experiences. At one time, Vampirism was defined as a demonic manifestation. Today such a definition is at best an ambivalent implication to any modern day definition provided. Therefore, to answer the question presented at the outset of the article it becomes necessary to define Vampirism in a relevant way – namely, through some contemporary experiences, which do not reduce the Vampire to myth and legend.
The Highgate Vampire & The Vampire Hunters Handbook
There are two books worth exploring in order to satisfy the question in a relevant and worthwhile way. These two books are The Highgate Vampire, and The Vampire Hunter's Handbook, written by Bishop Sean Manchester. Both books are particularly dense in subject matter, which unfortunately cannot be fully explored here. Having examined some aspects of Bishop Manchester’s books, it is the hope of the CPRS to have people re-consider what it is they think they know about Vampires.
Bishop Manchester is among the very few people who have publicly shared his experiences with real cases of Vampirism. Not only is Bishop Manchester a Vampire researcher, but was at one time a Vampire Hunter. The latter point makes his writings particularly intriguing. Also, he is a Christian; a Bishop of the [Traditional] Old Catholic Church. Although apart from the Roman Catholic Church, no one can doubt or refute his faith in Christ. What should be stressed is that Bishop Manchester makes it very clear that the Vampire is not something which can be easily defined. In his book, The Highgate Vampire, Bishop Manchester presents various definitions in order to help describe what a Vampire is, based on his experiences. The problem, it seems, is how he attempted to reconcile his own personal experiences with what has been traditionally understood to Vampirism. The characteristics of a Vampire include qualities describing both a dichotomy of spirit and matter. He identifies a Vampire as much more than just an evil spirit. The Vampire “has a body: its own body.” In regards to the physical manifestation of evil, he also uses the word “androgyne.” He is not identifying the Vampire as both male and female, but as comprised of both body and spirit; corpse and demon, connected to one another in some strange way. What all this amounts to is what a Vampire truly is – the Vampire is a demonic manifestation.
This is not as outrages as it sounds. Of course, there are some individuals and groups who have held the opinion that the demonic possession of the dead is beyond the display of power of the devil. Bishop Manchester notes such objections he has studied, but through his experiences he leans towards the traditional explanations in order to show how Vampirism is indeed a demonic manifestation. The CPRS would like to include some considerations to Bishop Manchester’s views in order to help demonstrate how such defining qualities can be compared to what is known within the history of the Church. There is hardly an incident of the paranormal which does not describe a “spiritual” influence on the material – physical – world. What is thought to be paranormal is owed to the spiritual world intruding on the material world in an unnatural way. Demonic transgressions against the living have been well documented in cases of poltergeist activity, haunted locations, possession, etc. All such paranormal phenomena occurs as a result of the interaction between the spiritual and material world; the invisible and visible worlds. In the case of Vampirism, a corpse is still only a physical thing. Any demonic influence against the physical world can indeed include a corpse. Yet, Bishop Manchester mentions another quality of the Vampire in regards to the dead being possessed. In turn, what he describes can be compared to various experiences and records found in the Church. He writes,
“The cause of vampirism […] is a life of more than ordinary immorality […] The vampire is believed to be one who has delighted in blood and devoted himself during his life to the practice of diabolism…” (The Vampire Hunter's Handbook)
Here, it becomes obvious that a Vampire is a consequence of extreme immorality; a sinful life without repentance. The corporeal persona chosen by evil spirits are not as random as those found in ghost phenomena. Instead, when demons possess the dead there are specific circumstances which must be met in order for the condition of Vampirism to occur. The corporeal persona – the corpse – is one which is akin to the evil of demons. Unlike the relics of saints through which the Holy Spirit sanctifies such earthly remains, demons gravitate to those closer in spiritual orientation to themselves. St. John Chrysostom’s homily on Lazarus the beggar can help clarify what is being stressed here.
“…it is the soul of those who live in sin that become demons! Not because the soul’s substance is altered, but because their disposition and will is the same as those of demons’ wickedness…”
Identifying the souls of sinners who are likened to demons, this one Patristic example lends itself to the possibility that demons not only gravitate to sinful souls, but to the corpses of damned souls. Again it must be stressed that if the Holy Spirit sanctifies the relics of saints, it is not entirely improbable for demons to utilize the physical remains of sinners; of those “of more than ordinary immorality.”
Although he does not elaborate on this matter, there is even stronger evidence for this possibility in certain documents found in the Greek Orthodox Church. A nomocanon – a text of ecclesiastical laws – found at the Church of St. Sophia in Thessalonica Greece, describes various conditions of corpses which remain incorrupt. The text explains that certain sins can affect the condition of the dead. In all such examples provided by the nomocanon, the body exhibits an incorrupt state. Unlike the similar condition known to saints, the incorrupt state of these bodies is polluted both physically and spiritually. The corpse fails to be received by the earth. Even in death sin stains both the body and soul. Although separated from the soul, the body does not simply turn to dust. Sometimes what occurs is that the body remains in some unholy incorrupt state. Much of what Bishop Manchester reveals about his experiences with Vampirism do indeed define the Vampire as a demonic manifestation. Unlike other demonic manifestations the Vampire is much more distinct thereby setting it apart from other forms of ghost phenomena. On this particular matter Bishop Manchester writes,
“The Vampire, then, partakes the dark nature and mysterious qualities of both revenant and demon, yet is distinct from each of these by a third trait which is a terrible lust for blood.” (The Vampire Hunters Handbook)
Conclusions
Having made use of various Christian symbols and objects Bishop Manchester was able to recognize the circumstances as cases of Vampirism. More importantly, he was able to recognize Vampirism as demonic.
“The true vampire is, and always has been, a demonic entity identified by its ability to manifest as a cadaveribus sanguisugis – a bloodsucking corpse.” (The Vampire Hunter's Handbook)
If Vampirism is not a demonic manifestation – as popular culture suggests – holy water, crucifixes, and so forth would have been ineffective. Bishop Manchester placed his faith in those things belonging to Christ’s Church. Consider his words where he states: “The blessing ‘charges’ the antidote [e.g. holy water] and this essence, identified by the form of the blessing, is infused into the elements of the item being employed” (The Vampire Hunter's Handbook). The “essence” identified here is the Holy Spirit. What this reveals is that the Holy Spirit was active through such Christian symbols and other materials. In other words, the reality in the existence of God presents itself, but this is implicit throughout his experiences. These same Christian materials were used to help identify and treat the victims of the Highgate Vampire. It was these Christian materials, which exposed Vampirism as demonic. Vampires do not exist as spirits or corporeal manifestations distinct from demons. As stated elsewhere, the Vampire is a demonic persona.
Disbelievers may argue that humanities experiences dictate that Vampires – or demons – are not real. Therefore, the inclusion of terms, such as, “folklore” and “myth” do define Vampires as superstitious occurrences in humanities experiences. This also suggests that Bishop Manchester and his experiences are not real, and that he is not telling the truth! The CPRS’s response to such charges is based on a few considerations. First, he has endured decades of ridicule and contempt from numerous groups and individuals. Secondly, he is constantly misrepresented and misquoted. Thirdly, he is intentionally suppressed by so-called expert "Vampirologists." Bishop Manchester remained firm in his testimony despite the adversity he has faced. Keeping these considerations in mind, most certainly he would have been exposed by such diverse and hostile groups and individuals. Yet, he has never been exposed as a fake for one simple reason; he is telling the truth.
His experiences only strengthened his faith, whereby he entered holy orders. His calling was not motivated as a gimmick to promote his views. The fact that he became a priest later in life demonstrates this point. Otherwise if his calling to Holy Orders was a gimmick, why did he not become a priest during the Highgate Vampire incident? His calling was a consequence of having discovered spiritual truth in Christ. The CPRS believes this is the underlying issue explaining why people refuse to accept his experiences, and definition of Vampirism. It is not the reality of Vampires that disturbs people. The disbelief in Bishop Manchester’s experiences and definition of Vampirism occurs solely because it illuminates the truth; God does exist!
Demonic manifestations occur in a variety of ways, and can be identified to most genuine cases of the paranormal. While popular culture may not be concerned in promoting the possibilities found in the Christian faith, the Church is always concerned and aware. Consider the words of Fr. Ignatius who questions the variety of demonic manifestations:
“The incubus and succubus – are they simply myths? You know, there is the great danger in this enlightened age of ours to relegate all such ideas to the ignorance of the Middle Ages. Satan has managed to get himself out of the picture very well in these modern times of ours […] He can take on many implausible forms, so why not that of the incubus?” (The Dark Sacrament)
In the truth of Fr. Ignatius’ words no Christian can simply exclude the possibilities under which demonic manifestations can – and do – occur. No one can ignore the evidence presented in Bishop Manchester’s books concerning Vampires. Both The Highgate Vampire and The Vampire Hunter's Handbook are highly recommended by the CPRS. The article could have been limited to a simple book review, but such a review would have failed to stress the importance of his works. Essentially the CPRS could not ignore what Bishop Manchester wished to share with others: Vampires do exist!
This man, when in that condition, derided them for what they made him suffer, and told them they were very good to give him thus a stick to defend himself from the dogs. The same night he got up again, and by his presence alarmed several persons, and strangled more amongst them than he had hitherto done. Afterwards, they delivered him into the hands of the executioner, who put him in a cart to carry him beyond the village and there burn him. This corpse howled like a madman, and moved his feet and hands as if alive. And when they again pierced him through with stakes he uttered very loud cries but did not die, even when pierced through the heart, lung, and thigh, and a great quantity of bright vermilion blood flowed from him. At last he was consumed, and this execution put an end to the appearance and hauntings of this spectre.”
What is your opinion of the alleged experiences, views, and beliefs expressed below :
[From: Examining the Highgate Vampire Case]
Do Vampires exist? The answer to this question largely depends on how people understand what a Vampire is. Unfortunately, the vast majority of people are only familiar with the Vampire of popular culture. Only fragments of what a Vampire truly is, is ever promoted through popular culture. Here are two dictionary examples defining what a Vampire is according to contemporary standards:
- Vampire – a corpse supposed, in European folklore, to leave its grave at night to drink the blood of the living by biting their necks with long pointed canine teeth. (Oxford Dictionary)
- Vampire – (folklore) a corpse that rises at night to drink the blood of the living; a blood-sucking ghost; a soul of a dead person superstitiously believed to come from the grave and wander about by night sucking the blood of persons asleep, thus causing their death. (Webster’s Dictionary)
Vampire phenomenon includes other characteristics and circumstances of which the contemporary definitions lack. More importantly, these other details are excluded from popular culture. Certainly, there is much more that can be said to help answer the question whether such creatures exist or not. The Catholic Paranormal Research Society’s interest in this particular subject is owed to the fact that a variety of paranormal phenomena occur due to demonic activity. The Church believes in the existence of demons, and has noted demonic manifestations occurring in various ways. Knowing this, demonic manifestations may include Vampirism. This may be demonstrated by means of comparing cases of Vampirism to the experiences and wisdom of the Church.
Why should Vampirism be any different from any other paranormal occurrence owed to demons? Some examples of ghost phenomena do include revenants (ghosts of a corporeal nature). The Patristic evidence reveals that ghost phenomena does not regularly occur as a result of the spirits of the dead, but as a result of demons imitating the dead. It becomes easy to recognize how demons use a persona other than their own in order to achieve their evil intentions. The Vampire can be easily recognized to yet another persona utilized by demons. Unfortunately, contemporary definitions do not define the Vampire as a demonic manifestation.
Moving beyond dictionaries and their brief definitions, there are numerous books exploring Vampirism. Such texts only provide a secular perspective. Some books even explore Vampirism through occult philosophies and theories. Some even describe the Vampire strictly as a mythical creature, while promoting the belief in “psychic vampires.” These books do not satisfy what a Vampire is. Most contemporary texts on the subject of Vampires serve to promote disbelief.
Definitions alone do not validate the existence of Vampires, but such definitions are owed to human experiences. Despite this aspect of language, modern day society attempts to set certain experiences aside as superstition. Today, there are practically no well known experiences that can attest to how a society defines Vampires as a reality. At various times throughout human history, the Vampire was defined through very real experiences. How something like the Vampire has been reduced to primitive superstition is owed to how contemporary definitions fail to include the broader range of details provided through humanities experiences. At one time, Vampirism was defined as a demonic manifestation. Today such a definition is at best an ambivalent implication to any modern day definition provided. Therefore, to answer the question presented at the outset of the article it becomes necessary to define Vampirism in a relevant way – namely, through some contemporary experiences, which do not reduce the Vampire to myth and legend.
The Highgate Vampire & The Vampire Hunters Handbook
There are two books worth exploring in order to satisfy the question in a relevant and worthwhile way. These two books are The Highgate Vampire, and The Vampire Hunter's Handbook, written by Bishop Sean Manchester. Both books are particularly dense in subject matter, which unfortunately cannot be fully explored here. Having examined some aspects of Bishop Manchester’s books, it is the hope of the CPRS to have people re-consider what it is they think they know about Vampires.
Bishop Manchester is among the very few people who have publicly shared his experiences with real cases of Vampirism. Not only is Bishop Manchester a Vampire researcher, but was at one time a Vampire Hunter. The latter point makes his writings particularly intriguing. Also, he is a Christian; a Bishop of the [Traditional] Old Catholic Church. Although apart from the Roman Catholic Church, no one can doubt or refute his faith in Christ. What should be stressed is that Bishop Manchester makes it very clear that the Vampire is not something which can be easily defined. In his book, The Highgate Vampire, Bishop Manchester presents various definitions in order to help describe what a Vampire is, based on his experiences. The problem, it seems, is how he attempted to reconcile his own personal experiences with what has been traditionally understood to Vampirism. The characteristics of a Vampire include qualities describing both a dichotomy of spirit and matter. He identifies a Vampire as much more than just an evil spirit. The Vampire “has a body: its own body.” In regards to the physical manifestation of evil, he also uses the word “androgyne.” He is not identifying the Vampire as both male and female, but as comprised of both body and spirit; corpse and demon, connected to one another in some strange way. What all this amounts to is what a Vampire truly is – the Vampire is a demonic manifestation.
This is not as outrages as it sounds. Of course, there are some individuals and groups who have held the opinion that the demonic possession of the dead is beyond the display of power of the devil. Bishop Manchester notes such objections he has studied, but through his experiences he leans towards the traditional explanations in order to show how Vampirism is indeed a demonic manifestation. The CPRS would like to include some considerations to Bishop Manchester’s views in order to help demonstrate how such defining qualities can be compared to what is known within the history of the Church. There is hardly an incident of the paranormal which does not describe a “spiritual” influence on the material – physical – world. What is thought to be paranormal is owed to the spiritual world intruding on the material world in an unnatural way. Demonic transgressions against the living have been well documented in cases of poltergeist activity, haunted locations, possession, etc. All such paranormal phenomena occurs as a result of the interaction between the spiritual and material world; the invisible and visible worlds. In the case of Vampirism, a corpse is still only a physical thing. Any demonic influence against the physical world can indeed include a corpse. Yet, Bishop Manchester mentions another quality of the Vampire in regards to the dead being possessed. In turn, what he describes can be compared to various experiences and records found in the Church. He writes,
“The cause of vampirism […] is a life of more than ordinary immorality […] The vampire is believed to be one who has delighted in blood and devoted himself during his life to the practice of diabolism…” (The Vampire Hunter's Handbook)
Here, it becomes obvious that a Vampire is a consequence of extreme immorality; a sinful life without repentance. The corporeal persona chosen by evil spirits are not as random as those found in ghost phenomena. Instead, when demons possess the dead there are specific circumstances which must be met in order for the condition of Vampirism to occur. The corporeal persona – the corpse – is one which is akin to the evil of demons. Unlike the relics of saints through which the Holy Spirit sanctifies such earthly remains, demons gravitate to those closer in spiritual orientation to themselves. St. John Chrysostom’s homily on Lazarus the beggar can help clarify what is being stressed here.
“…it is the soul of those who live in sin that become demons! Not because the soul’s substance is altered, but because their disposition and will is the same as those of demons’ wickedness…”
Identifying the souls of sinners who are likened to demons, this one Patristic example lends itself to the possibility that demons not only gravitate to sinful souls, but to the corpses of damned souls. Again it must be stressed that if the Holy Spirit sanctifies the relics of saints, it is not entirely improbable for demons to utilize the physical remains of sinners; of those “of more than ordinary immorality.”
Although he does not elaborate on this matter, there is even stronger evidence for this possibility in certain documents found in the Greek Orthodox Church. A nomocanon – a text of ecclesiastical laws – found at the Church of St. Sophia in Thessalonica Greece, describes various conditions of corpses which remain incorrupt. The text explains that certain sins can affect the condition of the dead. In all such examples provided by the nomocanon, the body exhibits an incorrupt state. Unlike the similar condition known to saints, the incorrupt state of these bodies is polluted both physically and spiritually. The corpse fails to be received by the earth. Even in death sin stains both the body and soul. Although separated from the soul, the body does not simply turn to dust. Sometimes what occurs is that the body remains in some unholy incorrupt state. Much of what Bishop Manchester reveals about his experiences with Vampirism do indeed define the Vampire as a demonic manifestation. Unlike other demonic manifestations the Vampire is much more distinct thereby setting it apart from other forms of ghost phenomena. On this particular matter Bishop Manchester writes,
“The Vampire, then, partakes the dark nature and mysterious qualities of both revenant and demon, yet is distinct from each of these by a third trait which is a terrible lust for blood.” (The Vampire Hunters Handbook)
Conclusions
Having made use of various Christian symbols and objects Bishop Manchester was able to recognize the circumstances as cases of Vampirism. More importantly, he was able to recognize Vampirism as demonic.
“The true vampire is, and always has been, a demonic entity identified by its ability to manifest as a cadaveribus sanguisugis – a bloodsucking corpse.” (The Vampire Hunter's Handbook)
If Vampirism is not a demonic manifestation – as popular culture suggests – holy water, crucifixes, and so forth would have been ineffective. Bishop Manchester placed his faith in those things belonging to Christ’s Church. Consider his words where he states: “The blessing ‘charges’ the antidote [e.g. holy water] and this essence, identified by the form of the blessing, is infused into the elements of the item being employed” (The Vampire Hunter's Handbook). The “essence” identified here is the Holy Spirit. What this reveals is that the Holy Spirit was active through such Christian symbols and other materials. In other words, the reality in the existence of God presents itself, but this is implicit throughout his experiences. These same Christian materials were used to help identify and treat the victims of the Highgate Vampire. It was these Christian materials, which exposed Vampirism as demonic. Vampires do not exist as spirits or corporeal manifestations distinct from demons. As stated elsewhere, the Vampire is a demonic persona.
Disbelievers may argue that humanities experiences dictate that Vampires – or demons – are not real. Therefore, the inclusion of terms, such as, “folklore” and “myth” do define Vampires as superstitious occurrences in humanities experiences. This also suggests that Bishop Manchester and his experiences are not real, and that he is not telling the truth! The CPRS’s response to such charges is based on a few considerations. First, he has endured decades of ridicule and contempt from numerous groups and individuals. Secondly, he is constantly misrepresented and misquoted. Thirdly, he is intentionally suppressed by so-called expert "Vampirologists." Bishop Manchester remained firm in his testimony despite the adversity he has faced. Keeping these considerations in mind, most certainly he would have been exposed by such diverse and hostile groups and individuals. Yet, he has never been exposed as a fake for one simple reason; he is telling the truth.
His experiences only strengthened his faith, whereby he entered holy orders. His calling was not motivated as a gimmick to promote his views. The fact that he became a priest later in life demonstrates this point. Otherwise if his calling to Holy Orders was a gimmick, why did he not become a priest during the Highgate Vampire incident? His calling was a consequence of having discovered spiritual truth in Christ. The CPRS believes this is the underlying issue explaining why people refuse to accept his experiences, and definition of Vampirism. It is not the reality of Vampires that disturbs people. The disbelief in Bishop Manchester’s experiences and definition of Vampirism occurs solely because it illuminates the truth; God does exist!
Demonic manifestations occur in a variety of ways, and can be identified to most genuine cases of the paranormal. While popular culture may not be concerned in promoting the possibilities found in the Christian faith, the Church is always concerned and aware. Consider the words of Fr. Ignatius who questions the variety of demonic manifestations:
“The incubus and succubus – are they simply myths? You know, there is the great danger in this enlightened age of ours to relegate all such ideas to the ignorance of the Middle Ages. Satan has managed to get himself out of the picture very well in these modern times of ours […] He can take on many implausible forms, so why not that of the incubus?” (The Dark Sacrament)
In the truth of Fr. Ignatius’ words no Christian can simply exclude the possibilities under which demonic manifestations can – and do – occur. No one can ignore the evidence presented in Bishop Manchester’s books concerning Vampires. Both The Highgate Vampire and The Vampire Hunter's Handbook are highly recommended by the CPRS. The article could have been limited to a simple book review, but such a review would have failed to stress the importance of his works. Essentially the CPRS could not ignore what Bishop Manchester wished to share with others: Vampires do exist!
