Vampires (Translated from German)

(Translated from German) From Serbian вампир/vampiro, it is folklore and mythology, a nocturnal bloodsucker, and generally the reanimated human corpse, human or animal blood and supernatural forces’ lives has. Depending on the culture and the mythic forces vampires are also attributed various magical properties. Sometimes also non-humans such as demons or animal-like creatures (e.g. bats, dogs, spiders).

Named after the legendary figure, the blood-sucking bat (Desmodontinae), the only mammal group that exclusively feeds on the blood of other animals.
Reality and Myth
Origin
The models for the most widespread idea of vampires today originate from Southeast Europe and Slavic folklore and Romanian mythology. The vampire has spread from the Carpathian region via Romania (Transylvania), Hungary, to Eastern Austria, Bulgaria, Albania, Serbia, and Greece. These vampires are scientifically supported and can first and foremost be understood as a social, anthropological phenomenon, where individuals or communities suffered harm from illness, crop failure, or simply because of the appearance. The bloodsucking "of the vampire" is not the most important aspect in popular belief, but rather the removal from one's own grave, the village communities had to be traced and identified by the cause. A decaying corpse was found in a suspect grave (Peter Kreuter referred to a cross symbol or a rat hole as a reference), and it was then dealt with in various ways, such as being killed and then burned, which is still shown at the end of a vampire in most films, etc.
In Orthodox Christian belief in Southeast Europe, relatively large distances from priests at the time of death, and the lack of a sacrament could be seen here as a reason for the blurred line between the living and the dead.
The idea of vampires is not only spread in Southeast Europe. Almost worldwide, there are myths about vampires or beings that share the most important characteristics with them, for example:

• ASANBOSAM (Ghana, Togo, Ivory Coast)
• ASWANG (Philippines)
  
• Baobhan-Sith (Scotland)
  
• Ghouls (Greece, since ancient times)
  
• Wrukolakas (also Greece)
  
• Chiang-Shih (China)
  
• Dhampir (or vampire) (Albania)
  
• Vampire (Vampiro), Vukodlak (werewolf), Serbia, Croatia, Dalmatia)
  

The first alleged vampire in Croatia, from the small village of Kringa (Istria), is said to have died in 1652 and terrorized the village in his last years. He was a farmer and was named Jure Grando. In 1672, his grave was exhumed, and he had repeatedly terrorized the village. In the literature of Vajkard Valvasor, this vampire was mentioned for the first time in Europe. Johann Joseph Görres, in his multi-volume work "Christian Mysticism," printed in Regensburg from 1836-1842, delved into the background.
The founders of the modern vampire myth include John Polidori, J. Sheridan Le Fanu (1814-1873), and Bram Stoker. While the first awakened general interest in the vampire figure, Bram Stoker coined the concrete image of the vampire.
The majority of international media's popular vampire types and their names were influenced by the British occultist Montague Summers (1880-1948). Summers was convinced of the existence of vampires and werewolves and declared every conceivable ghostly phenomenon as proof of his theory, as long as the country's folklore had some connection or similarity to bloodsucking, even if the essence of the definition differed from "undead." Summers disagreed.
Similarly, the vampire myth is derived from vampirism back to superstition and the consumption of blood as the essence of life is considered life-giving. Notorious in this context is the blood-drinking "countess" Erzsébet Báthory (Elizabeth Bathory), who belonged to a Hungarian aristocratic family. After her husband's death, she allegedly bathed in the blood of over six hundred virgins in her castle to maintain her youth. This accusation was never proven or demonstrated. Similarly, the hustle and bustle surrounding Countess Bathory contributed to the emergence of the vampire myth in Eastern Europe.
The most famous vampire from Romanian popular mythology is connected to Dracula (Vlad III. Dracula), also known as Vlad Tepes (in German: "the Impaler"). This appears to be a mistranslation, with a 19th-century Scottish writer creating the world and providing all sorts of fantastic characteristics for 20th-century non-fiction writers, until he became established in vampire encyclopedias.
To this day, vampires or vampire-like forms appear in various ethnic groups in Asia, Africa, and South America, as well as in Eastern Europe, where belief in them persists. The internet, in particular, has emerged as a popular medium for their dissemination.
The last exciting international vampire event in Europe dates back to 2005: In the Romanian village of Sus Marotinu, the body of a resident who had died two years earlier was exhumed. This person was suspected of being a local form of vampire, a Strigoi, who was believed to be causing harm at night. The family members cut out the heart of the body, burned it, dissolved the ashes in water, and drank the solution.[1]
Upir
As an alternative to the term "vampire," the Polish and Ukrainian name "Upir" (Ukrainian: упир) became common in the early modern period. The suffix "pir" means "wing" or "suspended being," a sign of the supposed flight of the vampire. The term "Upir" is likely also related to the fact that its origin is assumed to be in Southeast Europe rather than Poland.
The first mention of the name Upir dates back to 1047 AD, with Prince Upir lichyi mentioned near Novgorod in Northwest Great Russia. In Western Russia, there are also places called Upiry and Upirow, whose inhabitants boast that they are descendants of vampires.
Strigoi
Another variation of the vampire belief is found in ancient Romanian folklore, the "Strigoi." Romanian is a Romance language, so the word's origin is Latin, where "strix" means something like "witch." Unlike "Upir" and the Greek "Wrukolakas," "Strigoi" are only human and not demonic spirits returned from the dead. "Strigoi" are also divided into two categories: "Strigoi morti" (dead Strigoi) and "Strigoi vii" (living Strigoi). The former are living dead, while the latter are cursed individuals who, even in their lifetime, are destined to "become" Strigoi after death.
Descent from a "Strigoi mort" is usually due to the mother's heavy sins. Anatomical discrepancies, such as tail-like spinal extensions or parts of the amniotic sac grown on the head, are interpreted as signs of such a curse. In Romanian, this is called "vernacul" (from Latin: "omentum," German: amniotic sac, see caul). Originally, Strigoi had nothing to do with vampirism. The thirst for blood and later the blood thirst were attached to them by horror films, books, etc. In belief, Strigoi visit the dead relatives and want to take them with them. To create a boundary between the realm of the dead and the living, threads are tied to the grave during funerals and burned. Often, mirrors, soap, razor blades, etc., are placed in the grave goods so that the deceased has no reason to return to the realm of the living and act as a Strigoi. This belief is widespread in Romania and Eastern European countries. In some cases, an iron is driven into the dead person, or a burning heart is attached to prevent the dead from becoming Strigoi. In rare cases, Strigoi search for relatives to make them ill or kill them.
Vampires in the German Language
Particularly in the 18th century, numerous vampire cases were reported, mainly in villages in Southeastern Europe. After the end of the last Turkish War in 1718, parts of the country, such as northern Serbia and parts of Bosnia, fell to Austria. This territory was settled by Orthodox Christian refugees who were granted special status as armed farmers. In return, they provided agricultural development and border security, which is why the first vampire reports appeared in the German language.
Between 1718 and 1732, real vampire epidemics were reported in Eastern European villages. One of the first and most famous reports from 1724-1725 refers to the village of Kisolova in central-eastern Serbia. The district administrator Frombald was tasked with investigating the cases, which he attributed to vampires. His report[2] was published in the Austrian state newspaper on July 21, 1725. Frombald described his experiences in Kisolova. In this village, an apparent increase in mortality among residents led to nine people dying within eight days, with others suffering from illness. Peter Plogojowitz (also Plagojevic, actually Blagojevic) was blamed, who had died ten weeks earlier. On his deathbed, he is said to have told patients that they had all been strangled by Plogojowitz while sleeping, which was interpreted as the act of a later vampire. Plogojowitz's grave was opened, and the corpse was found in a state supposedly typical of a vampire: it was still incorruptible, had a fresh complexion, and a foul smell of decay emanated from it. Furthermore, his skin, hair, and nails had grown, and the original skin and nails had fallen off. Fresh blood was found in the openings, believed to be the blood of his victims. The villagers therefore decided to impale the corpse and then burn it.
The report aroused great interest, and Eastern European vampires quickly entered the German language but were soon forgotten. Most of the affected villages sent doctors or priests to investigate the vampire cases. These individuals exhumed the alleged vampires and wrote—often extensive—reports on the plague. They also ensured that all suspicious bodies were decapitated and burned.
From 1732 onwards, vampire reports were viewed from a different perspective, particularly by medical and scientific investigations. Numerous dissertations on the subject were written. In 1732, reports about the vampire myth also reached the French and Dutch public through the publication of reports from military villages in various newspapers. Competent doctors and theologians from the relevant regions often wrote about a previously unknown disease causing death. If victims of this disease were buried too shallowly, they could move, which was believed to explain the increase in deaths in the villages.
According to Michael Ranft, who responded to the 1725 Kisolova report as the first, all "typical" vampire indicators can be explained by natural causes of the body. He wrote several treatises, including "Dissertatio historico-critica de mortuorum in tumulis, seu de masticatione et stridore mortuorum in sepulchris" (A historical-critical treatise on the chewing and groaning of the dead in their graves). He argued that all rational explanations for vampire signs, such as chewing and knocking due to decomposition processes and sounds from animal predation, incorruptibility due to environmental influences and the constitution of the deceased, as well as fresh blood from the body openings staining water red and secretions, were due to fear, superstition, and an exaggerated imagination.
Augustin Calmet, a French Benedictine scholar, explained in his 1745 work "Dissertations sur les apparitions des Anges, des démons et des esprits, et sur les revenans et vampires" (Dissertations on the apparitions of angels, demons, and spirits, and on the revenants and vampires) that reports of vampires, especially from Serbia and Slavic languages, had already existed since 1680. He also attributed natural causes to the vampire signs.
In 1755, Gerard van Swieten was sent from Moravia to investigate the vampire situation in the country. Van Swieten was the personal physician to Maria Theresa, Archduchess of Austria and Queen of Hungary and Bohemia. He carefully examined the alleged vampire cases and wrote a sober report in which he—like Ranft[4]—attributed natural causes as an explanation for the vampires.
Thus, Gerard van Swieten was probably one of the most important fighters against the so-called superstition of the "common" people. Because of his report, Maria Theresa issued a decree on the subject of vampires, prohibiting traditional measures such as stakes, decapitation, and burning. She also ordered that references to so-called resurrected dead should no longer be reported to the church, which still obeyed superstition, but to the authorities. In 1756, they also sent the German surgeon Georg Tallar to the affected vampire zones to investigate the situation again and compile a new report. Eastern Europe was considered backward and in need of civilization at that time. Therefore, in the 18th century, it was seen as the antonym of Western and Central Europe, which described itself as enlightened. The Enlightenment viewed it as scandalous that such superstition "could arise."
Jean-Jacques Rousseau aptly described the 18th-century vampire myth:
"S'il y a jamais eu une histoire au monde bien prouvée, c'est celle des vampires. Rien n'y manque: rapports officiels, témoignages de personnes de qualité, de chirurgiens, de prêtres, de juges: l'évidence est complète."

(Approximately translated: "If ever in the world there was a proven and tested story, it is that of vampires. Nothing is missing: official reports, testimonies from people of quality, surgeons, priests, judges: the evidence is complete.")
The church, which allegedly continued to fuel superstition—as Maria Theresa's opinion suggested—was at least partially resolved and strongly opposed the "measures" against vampires. Pope Benedict XIV, in response to a question from a Polish archbishop, wrote a letter stating that he could only rely on van Swieten's report against the "vampire." The Pope, who was considered progressive and a clear patron of the Enlightenment, made it clear in his letter that he considered the vampire notion absurd and instructed the archbishop to "eradicate this superstition." He also threatened priests who promoted superstition with removal from their office.
In Germany, the term "vampire" has been in use since around 1720, i.e., since the first reports about the so-called "Serbian vampires" (Kisolova, Medveca). Earlier evidence, such as the internet (farewell speech "you call us vampires"), an alleged execution in Münster in 1643, and a nobleman falsely called "noble villain of Boaz" circulating as a pseudopoetic forgery, are unproven.
Goethe's ballad "The Bride of Corinth" (1797) processed the vampire myth—at least in echoes—literarily. His undead bride does not suck blood but leads her lover to her grave.
In German-speaking countries, the pure form of the vampire is not detected, although there are various references, such as parallel beliefs and actions that could be taken against an undead. After its decomposition, the undead remained in the grave in large parts of Germany and sucked the life force from it, as a so-called Nachzehrer. As early as the 14th to 17th centuries in Europe, there was a belief in so-called "Nachsterben" (after-death) ghosts and thus Nachzehrer. They are said to sit upright in the grave and chew their shroud or their own limbs to their relatives and suck the life energy that they bring to the grave. Death took so long that the shroud was consumed, during which time a pounding sound could be heard from the grave.
Furthermore, the "butcher bird" (Pomerania, East Prussia) and the "sucker" (Wendland) are figures that come very close to the classic vampire figure, and their fight against them is similar to that of the vampires in Southeast Europe in detail.
As some vampire handbooks report, there is an idea in South America that vampires can transform into bats. The specific source of evidence for this transformation is widespread, but it has never been definitively proven. If these reports on transformations align with reality, it would likely be due to the fact that there is a group of bats in South America (vampire bats) that feed exclusively on blood, but mainly on animal blood. Reports of vampire bat attacks on humans are partly speculative or sensationalist products of fantasy, but isolated incidents do occur. This shows the historical connection of the vampire subject with the belief in werewolves, also called lycanthropes ( ).
Attributed Characteristics
The various traditions of the vampire myth describe various characteristics and properties that make up the modern idea of the vampire. Such characteristics have been passed down from different sources, which vary in detail. It is estimated that only a fraction of the myths from that time have survived, but this allows for a unified description of a vampire to some extent.
According to this, vampires are undead creatures in human form who live in their graves and sleep during the day in their coffins. They are characterized by their pale appearance and feed exclusively on blood. This is probably why vampires have an abnormal bite, characterized by their sharp canine teeth, as the jaw is used to characterize all of these before. In many old depictions, two, rarely four, canines are mentioned. These vampires inflict a bite wound on their victims, who are essentially human, usually in the neck area near an artery. Then they drink the blood of their victims to satisfy their bloodlust. Other depictions show vampires having human form but can transform into bats or giant bat-like creatures. They can also climb walls.
A key characteristic of the vampire is its immortality, combined with its superhuman strength in general and its bloodlust, which contributes significantly to the terror of the vampire myth. Furthermore, vampires are said to have a pronounced sexual allure. Vampires exert a powerful attraction on their chosen sex and are masters of seduction.
Those bitten by vampires become vampires themselves. In some legends, however, vampire bites are also documented in various ways. In some cases, the vampire can decide whether its victim transforms into a vampire or a subservient zombie-like creature. It is known that the ghoul has nothing to do with the traditional vampire myth, as it originated in Persian and Arabic myths of a corpse-eating demon. However, other stories say that a victim could only become a vampire if they jumped over an (at that time) impure animal, such as a cat, or an open grave. Another variation states that a victim only became a vampire if they drank blood and it flowed through the vampire's veins.
In some legends, vampires can transform into bats or (rarely) wolves, which has been proven by the transformation of the popular Romanian mythological bat. Vampires are primarily seen as nocturnal beings that dissolve into dust or burn when exposed to sunlight. This appears to be mainly an invention of director Friedrich Wilhelm Murnau for his film Nosferatu. In Abraham Stoker's portrayal, this vulnerability is merely a weakening of the vampire during the day. It is often stated that they do not have mirrors. Furthermore, it is reported that vampires were unable to cross running water, or in general were afraid of water.
Vampires can only enter an occupied building if an inhabitant invites them in. Additionally, vampires are often attributed the ability to recover quickly from injuries.
Further details about vampires are not common. Victim coins are placed in the mouth of a dead person to prevent them from transforming into an undead. For different myths, examples can be found in the revised written work of 1733, "Rational and Christian Thoughts on the Vampire" [6] by Johann Christoph Harenberg, relevant from this period includes the features, including a much-cited report[7] by military physician Johann Flückinger.
Defense
Legends provided passive protection against vampires, some of which were widely applied in the 18th century. Garlic and depictions of a crucifix are used as deterrents. After an experimental study with blood, the effectiveness of garlic was questioned, however.[8] Holy water also harms vampires. The latter, in particular, emphasizes the "demonic nature" of a vampire. Forms of destroying a vampire included decapitation and, above all, stakes (driving a wooden peg through the heart). In some depictions, however, stakes only lead to a kind of rigor mortis, after which the creature can still escape. Approaching the combination of these two practices (heads and stakes) should prevent the vampire from returning as an undead. In this method, the vampire is impaled, and the creature's head is separated with a gravedigger's shovel. Then the mouth of the dead is filled with garlic.
In other regions, people place objects in the coffins of the dead to prevent these deceased from rising from their graves again. This is done by placing "grave goods" with them, such as fishing nets or poppy seeds in the graves. The deceased are supposed to untie a knot or eat a poppy seed each year and thus remain occupied.
Vampires in Media
The first vampires became famous for their romantic portrayal in literature[9]. Bram Stoker's novel Dracula (1897) is considered the first vampire novel, but earlier stories like Carmilla by Joseph Sheridan Le Fanu (1872) and John Polidori's The Vampyre (1819) laid the foundation and portrayed them as dangerous monsters driven by desire and soul. Stoker's vampire name, Dracula, became the epitome of the primal vampire. Although historically there was a limited model for Stoker's Dracula in the Romanian prince Vlad III. Dracula, also known as Vlad Tepes (Vlad the Impaler), he appealed to Romanian tradition. The prince was never described as a vampire or undead, but it is said that he occasionally drank blood collected from the shells of his enemies. In modern literature, the theme is processed in Anne Rice's The Vampire Chronicles and Stephenie Meyer's Twilight series, or in Angela Sommer-Petersburg's children's book series The Little Vampire.
Film and TV
→ Main article: List of vampire films and Dracula film adaptations
In 1912, the first vampire feature film, Vampyrdanserinden by August Blom, appeared in Denmark. Since Friedrich Murnau's film Nosferatu, numerous other literary and cinematic works on the theme of vampires have emerged, including Dracula (Tod Browning, 1931), Vampyr – The Vampire's Dream (Carl Theodor Dreyer, 1932), Plan 9 from Outer Space (Edward D. Wood, Jr., 1959), Nosferatu – Phantom of the Night (Werner Herzog, 1979), Roman Polanski's Dance of the Vampires, Dracula, Blade, Van Helsing, Underworld, Queen of the Damned, Interview with the Vampire, The Lost Boys, From Dusk Till Dawn, and TV series like Buffy – The Vampire Slayer, Moonlight, Angel – Hunter of Darkness, and Blood Ties, as well as adaptations of Stephenie Meyer's novels Twilight – Until (s) Dawn, and Bram Stoker's Dracula.
Mel Brooks parodied Dracula in his film Dracula – Dead and Loving It. 30 Days of Night is a twisted horror film from 2007 with some unique vampires. The Princess Vampire is an American documentary from 2007. Let the Right One In is a Swedish film, shot in 2008 based on the novel of the same name by John Ajvide Lindqvist.
Vampires in Video Games
Vampires are part of many games of various types. In card games, based on famous vampire films, vampires appear as army units (e.g., in the Heroes of Might and Magic series), playable characters (Legacy of Kain, Vampire: The Masquerade), or antagonists (Castlevania).
Vampires in Other Media
The theme of vampires is the subject of various stage productions, such as the RPG Buffy and Vampire. The latter describes Cain's father as the vampire who was marked by God with the mark of Cain for vampirism.
Half-Vampires
Modern horror and fantasy literature knows, alongside the classic vampire, the fictional figure of the half-vampire or half-vampyre. This character is mainly used in literature and film for the struggle between "good and evil." As a hybrid between human and vampire, the half-vampire largely sides with humans and often fills the role of a vampire hunter. (See also Dhampir)
Real Vampires
→ See main article: Vampire (Lifestyle)
The term Real Vampires or Modern Vampires refers to people of all age groups who observe (presumed) a lifestyle that pays homage to vampires—mainly in terms of clothing, appearance, fake fangs, etc.—but with extremes such as blood consumption. This scene should not be confused with Satanism, although there are overlaps. Often, adherents of this scene identify with Goths, as the "Vampire Cult" is also found in the Gothic scene. However, the Real Vampire Cult is a separate culture that has existed for decades.

Literature
Paul Barber: Vampires, Burial, and Death: Folklore and Reality. Yale University Press, New Haven CT 1988
Norbert Borrmann: Vampirism or the Desire for Immortality. 1999, ISBN 3-424-01351-X
Basil Copper: The Vampire in Legend, Art, and Reality. Leipzig, 2007, ISBN 978-3-86552-071-5.
Harald Gebhardt, Mario Ludwig: Of Dragons, Vampires, and Yetis - Fabulous Animals on the Trail. VLB-Verlag, Munich 2005. ISBN 3-405-16679-9.
Stefan Grothe: The Influence of Epidemics on the Development of the Vampire Myth in the Mirror of the Leipzig Vampire Debate 1725-1734. Cologne, 2001.
Dieter Harmening: The Beginning of Dracula. On the History of Stories. Würzburg, 1983
Markus Heitz: Vampires! Vampires! - Everything About Vampires. Piper Verlag, Munich, 2008, ISBN 978-3-492-29181-1.
Gerd H. Hövelmann: The Scientific Vampire Literature. A Bibliographical Visitation. In: Journal of Anomalistics 7, 2007, pp. 205-235
Lee Byron Jennings: An Early German Vampire Tale: Waiblinger's "Wilhelm Olura" (first published in 1986). In: Stuttgarter Arbeiten zur Germanistik, No. 423, Dieter Hans-Heinz Verlag, Akademischer Verlag, Stuttgart 2004 [2005], pp. 295-306, ISBN 3-88099-428-5.
Stefan Keppler, Michael Will (eds.): The Vampire Film. Classics of the Genre in Individual Interpretations. Würzburg, 2006, ISBN 978-3-8260-3157-1.
Peter Kremer: Dracula's Cousins. On the Trail of Vampire Belief in Germany. Düren, 2006
Peter Mario Kreuter: The Vampires of Eastern Europe. Studies on Genesis, Meaning, and Function. Romania and the Balkans, Berlin, 2001, ISBN 978-3-89693-709-4
Florian Kührer: Vampires. Monster - Myth - Media Star, Butzon Bercker & Publisher, Kevelaer, 2010 ISBN 978-3-7666-1396-7
Hagen Schaub: Traces of Blood: The History of Vampires. On the Trail of a Myth. Graz, 2008, ISBN 978-3-7011-7628-1.
Montague Summers: The Vampire. His Friends and Relatives. London, 1928
Montague Summers: The Vampire in Europe. Reprint London, 1929 (also published as The Vampire in Lore and Legend. New York, 2002).

Historical Works (Ordered by Date)

Whye: Act and Complicated Relation of Moderated Vampires or People, Suckers, who in this and previous years, in the Kingdom of Serbia have emerged. Martini August, Leipzig, 1732 (digitized, Wikisource).
Whye: Curieuse and very Wonderful Relation, what new things Serbia can show from bloodsuckers, or vampires, communicated from authentic news, and accompanied by philosophical and historical reflections Whye [Sl] 1732 (digitized, Wikisource).
Heinrich Gottlob Vogt: Short Pause and Consideration of Moderated Relations Due to These Vampires, or Human and Cattle-Sucking Ones. Martini August, Leipzig, 1732 (digitized, Wikisource, a contradiction to Whye's work, the so-called spirit world).
Johann Christoph Harenberg: Christian and Sensible Thoughts on the Blood-Sucking Vampire or the Dead, Wolfenbüttel, 1733 (digitized, Wikisource).
Michael Ranft: Treatise on the Chewing and Groaning of the Dead in Their Graves, Which Showed the True Nature of Hungarian Vampires and Bloodsuckers, This Whole Matter Came to Light, Also Reviewing the Arnstadt Scriptures. Teubner's Bookstore, 1734 (digitized, Wikisource, reviewed edition: uBook-Verlag, 2006, ISBN 3-86608-015-8).
Augustin Calmet: Dissertations sur les apparitions des Anges, des démons et des esprits et sur les revenans et vampires de Hongrie, de Bohême, de Moravie et de Silésie. 1746; dt scholarly discussions on the issue of ghostly phenomena and vampires in Hungary and Moravia. 1749 (Webrepro, digitized, revised edition: Red Dragon Edition, 2007, ISBN 978-3-939459-03-3).
Compilations of Historical Texts
Klaus Hamberger: Not Mortuus Murders. Documents of Vampirism 1689-1791. Vienna, 1992. ISBN 978-3-85132-025-1.
Klaus Hamberger: On Vampirism: Medical Records and Interpretations 1808-1899. Vienna, 1992. ISBN 978-3851320268.
Dieter Sturm, Klaus Volker (eds.): From Where Vampires and Human Suckers Come. Documents and Records. Hanser, Munich, 1968.
References
1. ↑ Report from the British newspaper The Observer
2. ↑ Frombald: Copy of a letter from the Gradisker District. in: eLib, Hg Project eLibrary v., in: literature.at / elib (February 29, 2008).
3. ↑ [Augustin Calmet: scholarly discussions on the issue of ghostly phenomena and vampires in Hungary and Moravia. Red Dragon Edition, 2007 (digitized).
4. ↑ Michael Ranft: Treatise on the Chewing and Groaning of the Dead in Their Graves, Which Showed the True Nature of Hungarian Vampires and Bloodsuckers, This Whole Matter Came to Light, Also Reviewing the Arnstadt Scriptures. 1734, Teubner's Bookstore.
5. ↑ Eduard Hoffmann-Krayer, Hanns Baechtold-Stäubli (eds.): Dictionary of German Superstition. Volume 6, Edition. de Gruyter, Berlin, 2002, p. 819 ISBN 3-11-006594-0.
6. ↑ Johann Christoph Harenberg: Christian and Sensible Thoughts on the Vampire (1733).
7. ↑ Flückinger Johann: Christian and Sensible Thoughts on the Vampire. The Actenmäßige Report on the Vampire, So That Medvegia in Serbia on the Tuerckische Gräntzen Should Have Been. in: eLib, Hg Project eLibrary v., in: literature.at / elib (February 29, 2008).
8. ↑ Sandvik, H. & Baerheim, A. (1994): (Does garlic protect against vampires? An experimental study). Tidsskr. Nor. Laegeforen., 114 (30): 3583-3586. (Article in English, Norwegian abstract at http://www.ncbi.nlm.nih.gov/pubmed/7825135?ordinalpos=4&itool=EntrezSystem2.PEntrez.Pubmed.Pubmed_ResultsPanel.Pubmed_DefaultReportPanel.Pubmed_RVDocSum).
9. ↑ See, for example: Prof Christoph Augustynowicz: TRAG MICH SOUTH AMERICA. in: eLib, Hg Project eLibrary v., in: literature.at / elib (February 29, 2008).

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