- ΒΡΙΚΟΛΑΚΕΣ η αληθεια ειναι αυτο που δεν φανταζομαστε - .-= ΤΟ ΠΑΡΑΞΕΝΟ =-.

ε δεν ειναι και ο λιβανης....

We saw a rather different and quite tragic scene on the same island occasioned by one of those corpses that are believed to return after the burial. The one of whom I shall give an account was a peasant of Mykonos, naturally sullen and quarrelsome—a circumstances to be noted concerning such matters. He had been killed in the fields, no one knew by whom nor how. Two days after he had been buried in a chapel in the town, it was bruited about that he had been seen walking during the night, taking long strides; that he came into houses and turned over furniture, extinguished lamps, embraced people from behind, and played a thousand little roguish tricks. At first people only laughed, but the matter became serious when the most respectable people began to complain. Even the popes acknowledged the fact, and doubtless they had their reasons. People did not fail to have masses said, but the peasant continued his little escapades without mending his ways. After a number of meetings of the town leaders and of the priests and monks, they concluded that it would be necessary—in accord with I don’t know what ancient ceremony—to wait till none days after the burial.

On the tenth day they said mass in the chapel where the body lay, in order to drive out the demon that they believed to be concealed in it. The body was disinterred after the mass, and they set about the task of tearing out its heart. The butcher of the town, quite old and very maladroit, began by opening the belly rather the chest. He rummaged about for a long time in the entrails, without finding what he sought, and finally someone informed him that it was necessary to cut into the diaphragm. The heart was torn out to the admiration of all the bystanders. But the body stank so terribly that incense had to be burned, but the smoke, mixed with the exhalations of the carrion, did nothing but increase the stench, and it began to inflame the minds of these poor people. Their imagination, struck by the spectacle, filled with visions. They took it into their heads to say that a thick smoke was coming from the body, and we did not dare say that it was the incense. People kept calling out nothing but "Vrykolakas!" in the chapel and in the square before it, this being the name they give the supposed revenants. The noise spread through the streets as if it were being roared, and this name seemed to be invented to shake the vault of the chapel. Several of the bystanders claimed that the blood of this unfortunate man was quite red, and the butcher swore that the body was still warm, from which they concluded that the deceased had the severe defect of not being quite dead, or, to state it better, of letting himself be reanimated by the devil, for that is exactly the idea they have of a vrykolakas. They caused this name to resound in an astonishing manner. And then there arrived a crowd of people who professed loudly that they had plainly seen the corpse had not become stiff, when they carried it from the fields to the church to bury it, and that as a result it was a true vrykolakas. That was the refrain.

I do not doubt that they would have maintained that the body did not stink, if we had not been present, so stunned were these poor people from the business, and so persuaded of the return of the dead. As for us, who had placed ourselves near the cadaver to make our observations as precisely as possible, we almost perished from the great stench that emerged from it. When they asked us what we thought of the deceased, we answered that we thought him quite adequately dead. But because we wanted to cure—or at least not to irritate their stricken imaginations—we represented to them that it was not surprising if the butcher had perceived some warmth in rummaging about the entrails, which were putrefying; that it was not extraordinary if fumes were emitted, just as such emerge from a dung heap when one stirs it up; and as for pretended red blood, it was still evident on the hands of the butcher that this was nothing but a stinking mess.

After all our reasoning, they were of a mind to go to the seashore and burn the heart of the deceased, who in spite of this execution became less docile and made more noise than ever. They accused him of beating people at night, of breaking doors, and even roofs; of breaking windows, tearing up clothes, and emptying pitchers and bottles. He was a very thirsty dead man: I believe that he did not spare any house but that of the consul, with whom we lodged. However, I have never viewed anything so pitiable as the state of this island. Everyone’s head was turned: the wisest people were struck like the others. It was a regular illness of the brain, as dangerous as madness or rage. One saw entire families abandon their houses and come from the outlying areas of the town into the square, carrying their pallets, to pass the night there. Everyone complained of some new insult, and there were nothing but groans at the coming of the night. The most intelligent ones withdrew to the country.

In so general a prepossession, we chose not to say anything. They would have treated us not just as fools but as infidels. How is one to bring an entire population back to its senses? Those who believed in their soul that we doubted the truth of the matter, came to us to reproach us for our incredulity and claimed to prove—by authoritative passages taken from the Shield of Faith Pere Richard, a Jesuit missionary—that there was such a thing as a vrykolakas. He was a latin, they said, and therefore you should believe him. Nor should we have gotten anywhere by denying the conclusion. They made a scene every morning, by a faithful recitation of the new jests committed by this nightbird, who was even accused of having committed the most abominable sins.

Those citizens who were most jealous for the public good believed that the most essential part of the ceremony had been deficient. The mass should not have been said, according to them, until after the heart of this unfortunate man had been torn out. They maintained that, with this precaution, the devil could not have failed to have been surprised, and that without a doubt he would not have returned. Whereas in starting with the mass, they said, he had had all the time necessary to flee and to come back afterward at his convenience.

After all the reasonings, they found themselves in the same difficulty as the first day. They meet night and day, debate, and organize processions for three days and three nights. They oblige the popes to fast, and one sees them running among the houses, the aspergillum in their hand, sprinkling holy water and washing the doors with it. With it they even filed the mouth of this poor vrykolakas.

We said so often the administrators of the town, that in a similar situation, in Christendom, one would not fail to establish a watch at night, to observe what would happen in the town, that finally they arrested a few vagabonds who certainly had had a hand in these disorders. But apparently they were either not the principal agents, or else they were released too soon, for two days later, to make up for the fast that they had undergone in prison, they began again to empty the jugs of wine of those who were so foolish as to leave their houses during the night. Whereupon people were obliged to take recourse again to prayer.

One day, as they recited certain prayers, after having planted I don’t know how many naked swords in the grave of the corpse—which they disinterred three or four times a day, according to the caprice of whoever came by—an Albanian, who happened to find himself in Mykonos, took it upon himself to say, in a professional tone, that it was extremely ridiculous to use the swords of Christians in such a case as this. Can you not see, you poor blind people, he said, that the guard in these swords, forming a cross with the handle, prevents the devil from leaving this corpse! Instead, why don’t you rather use Turkish sabres? The opinion of this clever man was of no use: the vrykolakas did not appear to be any more tractable, and everyone was in a strange dismay. They didn’t know which saint to call upon, but with one voice, as though they had given one another the word, they began to cry out, throughout the village, that they had waited too long—it was necessary to burn the vrykolakas entirely. After that they defied the devil to return to set up quarters there. It was better to resort to such an extreme than to have the island deserted. And in fact there were already whole families who were packing up, with the intention of retiring to Syra or Tinos. So then they carried the vrylolakas, by the order of the administrators, to the tip of Saint George’s Island, where a great funeral pyre had been prepared, with tar, out of fear the wood, as dry as it was, would not burn fast enough for them on its own. The remains of this unfortunate cadaver were thrown on and consumed in a short time (this was the first of January, 1701). We saw the fire as we were returning from Delos. You could call it a true fire of rejoicing, for one no longer heard the complaints against the vrykolakas. They were content to observe that the devil had certainly been caught this time, and they composed a few songs to ridicule him.

Paole told his wife that he was haunted by fears of early death. In the military, he had been staioned in Greece. Local beliefs were that the death come back to haunt the living in the form of revenants or vampires. While he was staioned there, he told his wife he had been visited by an undead being.

Afterwards, he haunted down the unholy grave from which the undead being had come, as was the local custom. He extracted his revenge upon the vampire by burning the corpse.

However, the incident afected him so greatly that against the advice of his superior officers, he resigned from the military and came back to Meduegna.

Shortly after his marriage, Paole fell from a great height while working on the farm, and was brought, unconscious, back to his home. He must have sustained internal injuries with the fall, for within a few days, Paole died and was buried in the town cemetary. A month after he died, there were several reports from people around the township who had seen people. A few had even seen him in their own home, althought these reports do not clearly state what he did while in these homes. For the most part, however, there was little panic stemming from these reports until a short time later. Several weeks after the initial reports, most of the people had visited their home turned up dead for inexplicable reasons, and a group was assembled to exhume the body of Arnold Paole.

The group consisted of two military officers, two army surgeons and a priest from the local church. When the group exhumed the body, they found a fresh corpse. There was no decomposition of the body was over and in fact the old skin and nails had fallen off, and new ones had grown to take their place!

The final insult was the fresh blood that rested on the lips of the deceased Paole.

When one member of the group staked the body, it cried out and fresh blood spilled from the wound. The group then scattered garlic around the remains, and did the same to each of the graves whereto Paole had sent his newest victims.

All was quite in Meduegna for several years until 1732, when there was another spate of inexplicable deaths. This time, the town took no changes and immediately sent out a group to the graveyard to investigate. The resultant report has ended up in many history books over time. It was signed by three renowned army surgeons and cosigned by a lieutenant-colonel and a sub-lieutenant. Of all the body they disinterred during investigation, they once again found no less than 11 corpse which displayed the same marked traits as Paole corpse. No decomposition, (althought many had been interred several months previous to their inquiry), fresh skin grown, fresh blood in the arteries and in the heart. The complete medical report is available in many modern vampire histories. No explanation has been given for the later outbreak of vampirism, although one theory holds that Paole had feasted on local cattle as well as people during his vampiric reign. Then, the theory states, as time passed and the cows were killed for their meat, the vampire qualities were passed on to anyone who ate the meat.

Another of the more famous historical vampyres, Peter Plogojowitz lived in Kisolova, a small village in Austrian occupied Serbia, an area officially incorporated into the province of Hungary. Kisolova was not far from Medvegia, the home of Arnold Paul, another famous "vampire," whose case occured at the same time. Plogojowitz died in September 1728 at the age of 62. Three days later in the middle of the night he entered his house, asked his son for food, which he ate, and then left. Two evenings later he reappeared and again asked for food. The son refused and was found dead the next day. Shortly thereafter several villagers became ill with exhaustion, diagnosed from an excessive loss of blood. They reported that, in a dream, they had been visited by Plogojowitz who bit them on the neck and sucked their blood. Nine persons mysteriously died of this strange illness during the following week.
The cheif magistrate sent a report of the deaths to the commander of the Imperial forces, and the commander responded with a visit to the village. The graves of all the recently dead were opened. The body of Plogojowitz was an enigma to them- he appeared as if he was in a trance and was breathing very gently. His eyes were open, his flesh plump, and his complexion ruddy. His hair and nails appeared to have grown and fresh skin was found just below the scarfskin. Most importantly, his mouth was smeared with fresh blood.
The commander quickly concluded that Plogojowitz was a vampyre. The executioner who came to Kisolova with the commander drove a stake through the body. Blood gushed from the wound and from the body orfices. The body was then burned. None of the other bodies manifested signs of vampyrism. To protect them, and the villagers, garlic and whitethorn were placed in their graves and their bodies were returned to the ground.
The story was reported by the Marquis d' Argens in his Lettres Juives, which was quickly translated into an English version in 1729. While not as well known as the incidents that began with Arnold Paul, the Plogojowitz case became a major building block of the European vampyre controversy of the 1730s.

The Vampyre of Alnwick Castle

The following incident occured within the lifetime of William.
There was man who served the Lord of Alnwick Castle, who though was known himself for his wicked ways, also had an unfaithful wife. He hid upon the roof above his bed one night, to see the actions of his wife for himself. He fell from the roof and died the next day.
After his burial the man was seen wandering about town. People became afraid of encountering him and would lock themselves within their houses after dark every day. During the time of the man's wanderings, an unnamed disease broke out in town and quite a few people died. The sickness, of course, was blamed upon the presence of the "vampyre."
On Palm Sunday, the local priest finally assembled a group, consisting of the more devout residents and some of the leading citizens. The group proceeded to the cemetary where they uncovered the man's body. The corpse appeared to be gorged with blood, and when the struck it with a spade the blood gushed forth. Determined that the body had fed off of the blood of it's many victims, they dragged it from town and burned it. Soon afterward the epidemic ceased and the town returned to normal again.

The Vampyre of Berwick

The account spoke of a wealthy man that lived in the town of Berwick (in the northern section of England, near the Scottish border) during the 12th century. After the man's death, his body was reported to be seen roaming through the streets at night, and causing the dogs to howl all evening, by the local townspeople. Because of the strong association between revenants and plagues within popular lore, people became fearful that such might fall upon the population of the town. To prevent the attack of a plague, the townspeople decided to dismember the man's body and to burn it. After this was done the man's body was no longer seen walking about town. However, nonetheless a disease did sweep throughout the town, causing many deaths. The disease was attributed to the after-effects of the vampyres presence

The Vampyre of Melrose Abbey

The account begins with a priest who had neglected his holy vows, and instead devoted his days to frivolous activities. Following his death, he was reported to come from his grave and try to enter the cloister at the monastary. Having failed on several occasions, he soon began to wander throughout the countryside. The man found his way to the bedside of a lady, whom he had once been chaplain to. After several visits, she was soon prompted to report the incidents to the brothers at the monastary.
Several brothers set up a watch at the graveyard where the priest had been buried. On monk kept the watch as the rest of his companions sought relief from the chilly night air by a fire, the lone monk saw the priest rise from his grave and begin to approach him. The monk hit the priest with a battle axe and then forced him back to his grave. The earth opened up to recieve the corpse of the priest, and then closed over again, giving the appearance that it had been undisturbed.
When the three monks that had been warming themselves returned, the monk told them of his account with the body of the dead priest. The three listened to him and believed his story, so, at the break of the day, they opened the grave. Within they found the corpse of the priest, bearing the mark of the wound that the monk had previously reported to them, and the coffin was filled with blood. The monks then burnt the body and scattered the ashes.

Der Vampir: 1748. Heinrich August Ossenfelder

(πρωτα η αγγλικη μεταφραση)

My dear young maiden clingeth, unbending, fast, and firm
To all the long held teaching of a mother ever true:
As in vampires unmortal folk on the Theyse's portal, Heyduck-like do believe.
But my Christian thou dost dally, and wilt my loving parry,
Till I myself avenging, To a vampire's health a-drinking
Him toast in pale tockay.
And as softly as thou art sleeping, to thee I shall come creeping,
And thy life's blood drain away, And so shalt thou be trembling
For thus shall I be kissing,
And Death's threshold thou'lt be crossing with fear, in my cold arms.
And last shall I thee question, compared to such instruction
What are a mother's charms?

και το πρωτοτυπο στα γερμανικα:

Mein liebes Magdchen glaubet
Bestandig steif und feste,
An die gegebnen Lehren
Der immer frommen Mutter;
Als Volker an der Theyse
An todtliche Vampire
Heyduckisch feste glauben.
Nun warte nur Christianchen,
Du willst mich gar nicht lieben;
Ich will mich an dir rachen,
Und heute in Tockayer
Zu einem Vampir trinken.
Und wenn du sanfte schlummerst,
Von deinen schonen Wangen
Den frischen Purpur saugen.
Aldenn wirdst du erschrecken,
Wenn ich dich werde kussen
Und als ein Vampir kussen:
Wenn du dann recht erzitterst
Und matt in meinem Arme
Gleich einer Todten sinkest,
Alsdenn will ich dich fragen,
Sind meine Lehren besser,
Als deiner guten Mutter?

θα μου επιτρεψεις να αμφισβητησω το σαιτ που τα βρηκες ολα αυτα.

ειναι ενα ανεπισημο σαιτ, ενας θεος ξερει ποιος το φτιαξε και με τι σκοπους. το οτι ειναι κατι αναρτημενο στο ιντερνετ δεν σημαινει οτι ειναι και σωστο ή ιστορικα αποδεδειγμενο.

παρατηρησα επισης, οτι υπαρχουν δεκαδες αλλα σαιτς που αντιγραφουν τα γραφομενα του πρωτοτυπου.

και φυσικα ολα αυτα αναφερονται στον παλιο καλο αιμοσταγη μας δρακουλα... πουθενα για απορροφητες ενεργειας ή σκονης ή οτι προτιματε....

αυτα ερεβος μου, ΔΕΝ ειναι αποδειξη.

παρ ολα αυτα, σε ευχαριστω που ασχοληθηκες με το θεμα....

οι προγονοι μας, φημισμενοι για την φαντασια τους, εχουν αναφερει στα εργα τους για οποιοδηποτε αλλο τερας πλην του δρακουλα.

γιατι δεν ειναι τερατα οι ερυνιες? δεν ειναι οι βακχες? δεν ειναι η σφιγγα? ο καταλογος ειναι μακρυς.

ομως πουθενα αναφορα στα δημοφιλη στην εποχη μας θηρια.

πιστευω οτι η αρχη με τους δρακουλες εγινε την εποχη των μεγαλων εξερευνησεων. περιεργα ζωα - που δεν ειχαν ξαναδει, κανιβαλοι και αλλα σημεια και τερατα....και ως γνωστον η φαντασια οργιαζει...

quote:

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astral-project, αν θυμάμαι καλά, μου έχουν πεί πως ο Γκαίτε είχε γράψει μια ιστορία, βασισμένη σε μια εμπειρία του Αππολώνιου σχετικα με τη "Νύμφη της Κορίνθου", η οποία ήταν ενα vampire.
Οι αρχαίοι Έλληνες είχαν τις Μορμολυκίες, οι Εβραίοι την Λίλιθ.
Στο βιβλίο που σου είπα λέει πολλά τέτοια για τουσ λαούς στην αρχαιότητα αλλά το έχω δανείσει και δεν τα θυμάμαι όλα....

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http://www.readbookonline.net/readOnLine/3730/