(sanguisugis

cadaveribus)
Shadows creeping in the dense fog
where troubled souls rise from the grave.
The banshee wails in the dead of night,
to lament your impending death.

The veil lifts to the waning of the moon

to transcend from this mortal coil.
From the void of eternal night
Sisters rise on the broken cross.

Thy flesh is cold and putrid white

unrotten in thine desolate crypt.
Thou wandereth in the shadow of night
feasting on the blood of life.

Thou comest from the grave!

Thy corse from it's tomb be rent.
And never shall the earth gladly receive.
Thou wilt long remain incorrupt.

No shadow is cast, no reflection is seen,

No warmth of thy skin, nor beating of thine breast.
Thou laughest at the blade, spiteth at the arrow.
Only the will of God can stand against thee.

No mortal weapon can harm thy flesh,

No injury is sufficient to end thee.
For eternity, thou shall walk the earth,
smelling the sweet blood of the living.

For ye are not anymore a person but a thing,

A beast-a monster of perdition which shall harm and destroy,
which shall rape, strangle, lacerate, and consume
until there is absolutely nothing left.

For so cursed is the strigoii, he that lives within death.

 Note: The views, beliefs, and alledged "experiences" in this article are my own. None of the information I draw upon is from Dracula, Anne Rice, Twilight or any fictitious source
whatsoever. I glean soley from the works and dissertations of clerics, medical professionals, and folklorists alike. People such as Montague Summers, Stephen Kaplan, Philip
Rorh, Micha‘l Ranf, F.r ignatius, Seá Manchester, Augustine Calmet, John Heinrich Zopfius, John L. Vellutini, and Ferdinand de Schertz (author of the Magia Posthuma).

Can the supernatural possibly exist outside of fables, fiction,

and the imagination?

Yes. Absolutely. Fiction and folklore are two different things. You
can't prove the existence of supernatural phenomena with
scientific reasoning because the very definition of the word
supernatural literally means wholly beyond or outside of nature
and physics. The laws of physics did not always exist, neither did
time. When the universe was young, most things we consider to
be a concrete tenet of quantum mechanics today were not yet
fully defined. Do you really think that there aren't forces
(including sentient entities) in the universe and perhaps even on
this very earth which transcend such laws and boundaries? There
is only one sure way to prove that the supernatural exists without
relying on religious faith: by personal experience. You have to
experience such a phenomenon yourself. You can't place it under
a microscope, you can't run tests on it, you can't measure it.

Do demons/ malevolent entities or fallen angels exist?

Demons exist, but proving their existence is complicated for at least two reasons. Firstly,
their body is incorporeal which means that they do not produce any physical evidence. They can
inhabit the body of another creature but this only produces evidence of that body's existence, not
the demon's. The second problem is that a demon is extremely violent. The reason a hunter can
talk about his encounter with a grizzly or a tiger is because he was equipped to survive it. There
are very few weapons that can be used against a demon that is determined to crush the life out of
your soul. Those who survive such attacks are often so bent out of shape that they lose all
credibility.

The statement in the bible, "For we do not wrestle against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts
of wickedness in the heavenly places" is about the layers of authority and power in the generally,
unseen, spiritual realm, the realm that lasts longer and is more influential over the world of man,
woman and child, than the vast majority of mankind suspects.

The verse is from the New Testament book Ephesians 6:12 and provides the believer, and even the
unbeliever if he or she dare, a logical reason for putting down the sword and stopping all
destructive action against other human beings, and instead work to provide every unbeliever with
knowledge of the Christ, the plan in Father God's heart from before the beginning for The Creator
himself to pay the spiritual, metaphysical, philosophical, mental, emotional and physical price for
what man decided to do to remove himself from his initial state of intimacy with God. There are
continuous wars and skirmishes taking place directly between the fallen ones and the ones that
remain true to God. These strategic battles are taking place all over the Earth even as I write this,
and have a direct impact on the affairs of mankind. To not understand this is to think that the
short time of discovery we have had through the invention of means to see things microscopically
and things that are large and far away as well, has somehow invalidated this other reality; but
frankly, that is so human, to continue to think that we are the focal point of all of Creation and
that what we can pick up on even with our inventions has more merit than certain other
fundamental truths.

Do vampires exist?

“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.”
Report by Augustine Calmet

"The vampire is the antithesis of life. It is a filthy parody of the redeeming blood of Christ. It can only
bring death, misery, and worse: the contamination of the soul."

—Seán Manchester, Bishop of Glastonbury


"I feel like science and religion are like a Möbius strip. When you dig deep enough into religion, you find
science to explain it, and when you dig deep enough and long enough into science you find things
that are unexplained."

—Guillermo del Toro

"Vampires issue forth from their graves in the night, attack people sleeping quietly in their beds, suck out
all the blood from their bodies and destroy them. They beset men, women and children alike, sparing
neither age nor sex. Those who are under the fatal malignity of their influence complain of suffocation
and a total deficiency of spirits, after which they soon expire. Some who, when at the point of death, have
been asked if they can tell what is causing their decease, reply that such and such persons, lately dead,
have risen from the tomb to torment and torture them."

—John Heinrich Zopfius (Dissertation on Serbian Vampires, 1733)

"The best definition I can give of a vampire is a living, mischievous and murderous dead body. A living
dead body! The words are idle, contradictory, incomprehensible, but so are vampires." 

—Scoffern (Stray Leaves of Science and Folk Lore) 

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)

Horst defines a vampire as "a dead body which continues to live in the
grave, which it leaves, however, by night for the purpose of sucking the
blood of the living, whereby it is nourished and preserved in good condition, instead of becoming
decomposed like other dead bodies." Such definitions are not entirely incorrect, but they only
describe something based on coeval and secular standards, and not the actual folklore itself. It
should be noted that such standards also dismiss the existence of Vampires, especially in those
definitions making use of terms such as “folklore” and “superstitiously.” Overall, the Vampire is
defined according to a set of myths or legends, rather than to reality.

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).
Thedemons 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.

Most scholars agree that in England Paul Ricaut first defined vampire in 1679 in State of the Greek
and Armenian Churches as “a pretended demon, said to delight in sucking human blood, and to
animate the bodies of dead persons, which when dug up, are said to be found florid and full of
blood.”

The vampire legend has equally diverse geographic and cultural origins, as one can see by the
many unique names these cultures have associated with vampiric creatures. In Russian there are
the terms upir and upyr. In Albanian there is the shtriga. In Greek alone there are the ghello,
drakos, drakaena, lamia, vrykolakes, brykilakas, barbarlakos, borborlakos, and the bourdoulakos.
From Sanskrit come the terms katakhanoso and baital. In Poland dwelled the upiory, in Germany
the bltsauger, in China the giang shi, and in pre-Columbian Peru the canchus and the pumapmicuc.
Vikings believed in draugr which are very similar to vampires. In Africa there is the bloodsucking
apelike abonsam. The Manananggal is a vampire-like mythical creature native to the Philippines, a
malevolent, man-eating and blood-sucking monster or witch. In Jewish folklore there is
the striya which are almost identical to the strigoi legend. In Semitic lore there are also Estries
and Lilin (Children of Lilith).

In the original folklore vampires are repelled by crosses, garlic, iron, and can not cross a line of
seeds, salt, and running water. Vampires appeared much differently in folklore than they ever do
in popular culture. Folkloric vampires have ruddy or dark skin, bloated body, blood seeping
through the mouth, long nails and grown hair, red glowing eyes, supernaturally strong teeth, and a
smell of decay. According to folklore, Vampires traditionally slept in their graves and hunted at
night, they would first feed on the blood of their whole family and once it had killed them all, the
vampire start to feed on other people in its community and spreads its curse to others and turn
them into vampires as well. Folklore vampires were said to possess the power of shape shifting
into many different shapes, including animals and even mist, spread diseases (which killed the
victim and turned them into a vampire), great strength and agility (but only strong enough to
overpower victims), and were said to be sexually insatiable.

Reverand Seán Manchester, whom I find to be one of the most notable pioneers of modern
vampirology, believes in the existence of vampires. He consideres them to be corpses reanimated
by a spectral force, and thus in no way the person they once were in life. This leaves it's body
completely vulnerable to manifestation and corpses could well be a more attractive target for
demonic entities looking to cause pain and suffering. After all, from the perspective of such a
twisted,  baleful, and sadistic being, what is more amusing than to use a person's deceased loved
one to cause harm to an entire household, and subsequently an entire village? When a demon
possesses a living person they feed on their soul and vitality in order to further fuel their agency.
Yet that still begs the question, why blood? Why not just psychically drain that energy? Perhaps a
somewhat obscure passage of folklore from the middle ages might give us some insight :

The witches' teat was a raised bump somewhere on a witch's body. It is often depicted as having a wart-like
appearance. Apotropaic marks, made to keep witches out of buildings, are also referred to as witches'
marks. The witches' teat is associated with the feeding of witches' imps or familiars (demons); the witch's
familiar supposedly aided the witch in her magic in exchange for nourishment (blood) from sacrificial animals
or from the witch's teat[cite].

 It has apparently been believed that demons (or familiars) have a particular liking of blood,
especially our blood. Blood may even be a key component which allows them to continue their
demonic attachment or possession. Or perhaps they, for whatever godforsaken reason, are just
morbidly obsessed with blood. Demons are most powerful in blood sacrifices or activities that
involve blood like murder, suicide, torture and self-abuse and abuse of animals and other people. 
An example is the practice of “cutting”.  The person cuts parts of their body to relieve the tension
or guilt in their life or maybe because a demon desires the activity.  “Cutting” may have
psychological factors but there is a thin line between psychology and the demonic [cite].  

Since both the folkloric and religious connection between demons and the consumption of blood—
or otherwise the use thereof—has been established it becomes more clear that if vampyres do
indeed exist (also providing that God and Christianity also exist, which I personally believe to be
the case, disagree as you may) then it would be clear that such creatures are of a purely demonic
and decidedly non human nature, simply choosing the bodies of the deceased as a medium with
which to carry out their nefarious deeds. Since the body is dead and there is no resistance from
it's former inhabitant this form of possession would give them far more control and freedom over
the corporeal form, thus the propensity to change shape, vanish, or turn into mist could
potentially be observed. Due to the fact that demonic entities are psychic and also due to the fact
that most people who become vampyres lead a life of sin as a human and were thus vulnerable to
demonic attachments, it is not surprising that the revenant in question would be capable of
flawlessly imitating the personage of the deceased due to it's intimate knowledge of that
individual, and thus able to draw closer to it's victims: the deceased's relatives and everyone that
person had once known or cared about in life. 

It is true that the vampyr does not sleep, well not exactly. Rather it undergoes a repeating cycle
of death (or rather exanimation : the ceasing of all activity) and reanimation. It takes
considerable energy to maintain a state of perpetual undeath, and since the body is dead and
therefore can't sleep the vampyr conserves it's energy by shutting down completely. For reasons
unknown the creature is irrevocably bound to the site in which it was interned upon death,
whether it be a sepulcher, mausoleum, burial site, or during times of plague a mass grave. While
in their exanimate state they are said to have a peculiar watchfulness about them, as though
being intimately aware of what's going on around them.

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.

The monster as defined by Seán Manchester and Montague Summers:

Vampirism is a case of unnatural phenomena where demonic and predatory entities manifest
themselves and take possession of a recently expired corpse, thereby reanimating the lifeless
body and granting it profound supernatural aspects. A vampirized corpse can be refered to as the
entity's corporeal form. Due to it's demonic agency, this corporeal form is incorruptible, appearing
only a few days deceased, even several centuries after it's expiry.

The entity, appearing in this accursed form, issues forth from within the confines of its earthly
grave by preternatural means to drain life essence from the living (presumably through the oral
consumption of blood), whereby the corporeal aspect is seemingly nourished and preserved with
new vitality and fresh energy. Therefore the vampire is at once neither truly a living creature nor
simply a reanimated body, but instead possesses a far more complex and paradoxical nature. The
corporeal form's supernatural aspect enables it to metamorphose; that is to change form. This is
typically into a variety of animals such as wolves, dogs, barn owls, rats, toads etc... They can also
disperse into mist/fog and even into a swarm of small animals.

The smallest drop of blood can be employed by a demonic entity, and in the case of the vampire,
it enables the corporeal form to perpetuate all the terrible powers and qualities attributed to
them. Manifestation via the blood is the undead’s means of metamorphosis into a form often
indistiguishable from a corpse. The corpse is highly dexterous and extremely reslilient, able to
scale vertical surfaces, levitate, and seemingly pass through solid matter.

Nonetheless, forms of vampirism can occur without the manifestation having a corporeal
presence. When it does have a tangible form it would be regarded by vampirologists as a
traditional vampire case.

Metamorphosis
The corporeal form, through its demonic agency, does have the supernatural ability to
dematerialise and rematerialise outside the parameters of its tomb. This is extended to all
manner of metamorphosis, as described in The Highgate Vampire: The Infernal World of the
Undead. So it can "assume other likenesses," and retain more than just the spectral appearance of
an apparition when it returns to the corporeal from something else, whatever that might be.

Anti-Time
All truly supernatural phenomena is outside of normal time. Therefore Demons (and by extension
vampires) are not bound by this reality. Since the undead do not exist in normal time — dwelling
in what is described as "anti-time"— they will cast no shadow, nor will their reflection be seen in a
mirror or water’s surface.
Dormancy
A vampire must return to it's grave or coffin somewhere near dawn. Once reinterred and in
deathly repose it becomes inactive and enters an exanimate and corpse-like state, only to
reanimate with the coming of the late afternoon.

Appearance and attributes

A vampire is generally described as being exceedingly gaunt and lean with a hideous countenance
and eyes wherein are glinting the red fires of perdition. The skin is sallow, perhaps with but a
slight greenish or bluish tinge. The canines appear notably sharp and the nails are always curved
and crooked, often well nigh the length of a bird's claw, the quicks dirty and foul with clots of
black blood. The mouth is gaping and oftentimes fixed into a vulpine snarl. It's breath is
unbearably fetid and rank with corruption, the stench of charnel. However, when the creature has
satiated it's lust for warm human blood the body becomes horribly puffed and bloated, the skin
appearing quite florid and somewhat swollen as though engorged and suffused with the vital fluid.

They are anatomically identical to us because they are human corpses reanimated by a spectral
and demonic force, not a separate species, nor are they in any way related to bats contary to
popular culture, but rather a defilement and corruption of humanity and life itself. Vampirism is
an unnatural and macabre state of biological and metaphysical stasis; continued posthumous life,
while still partway within the icy grip death. A paradox wholly unto itself, the vampire can neither
be counted among the living nor the dead.

Do they need an invitation?

No, vampires do not need to be invited into one's home. However it is useful to know that they
can’t cross salt. Likewise they can’t cross running water (unless the tide ebbs) and they seem to
have a hard time getting through a barricade of thorny brambles, even despite their knack for
leaving their graves without disturbing it, dispersing into a trail of mist/fog, scaling nearly any
obstacle, and squeezing through the tightest of places (leading to the folkloric belief that
vampires didn’t have bones). You would probally want to board up your windows though, as
vampires seem to have no problem passing right through glass window panes as if it were air.

Are they repelled by crosses?

The crucifix symbol itself is utterly abhorred by them, and indeed all forms of evil. The object
and what it is made of does not possess any power, yet it is so strongly symbolic of the triumph of
good over evil that it alone repels evil and whatever is an emissary of evil. However, when
employed by a person the intent and faith of the person employing it is paramount. This might
seem like a paradox. Christian items and holy places utterly repel evil people who oftentimes
delight in their sacrilege. Likewise supernatural evil shuns these holy items.

Becoming a vampire
Vampires are, of course, demonic. In certain circumstances (though these are few and far
between) those who recieve frequent visitations from the undead and expire as a result due to
loss of blood will themselves be at risk of becoming undead in their turn. This does not occur
where the person is in a state of grace; where any mortal sin that stains their soul has been
absolved. And by no means are the great majority of victims destined to return as undead. It
would seem that those who become undead in this way are fewer than might be imagined. This
nevertheless remains an enigma where probable candidates are those who have led a life of more
than ordinary immorality and unbridled wickedness; where the individual has possessed a surfeit
of selfish passions, evil ambitions and cruelty. Such undead, however, are thought to be those who
have delighted in blood and devoted themselves during their life to the practice of diabolism and
the black arts. Thus an undead is more likely to result from exceedingly base and cruel actions;
especially where devil worship and devotion to the black arts has occurred.

Appearance :

"A vampire that has not satiated sufficiently does not appear any different to that of a corpse
just a few days old. The skin is grayish in tone and appears gaunt and somewhat livid. Even
though death has taken place long before, there will be no decay, no trace of corruption or
decomposition, but rather it will remain largely intact and pliable but ice cold to the touch."
-Seán Manchester

The vampire will appear much the same as it did in life with
the exception of being still very dead, and are thereby
disgusting and putrid even given the corpse's remarkably
undecayed state. The skin is sallow, parchment-like, beneath
which there tends to be a faint bluish or greenish tinge with
some perhaps some lividity and even early formation of
Tardieu spots. The stages of decomposition never seem to
advance beyond this point. When sufficiently fed the
creature is often described as appearing plump and of a clear
complexion. The skin is ruddy, purplish, or dark in colour due
to the recent quaffing of blood. Blood was often seen seeping
from the mouth and nose when one was seen in its shroud or
coffin. They appear gorged and are stinking with blood. Their
eyes appear glazed, yellow around the edges with blood red
centres. The eyes are baleful and glint with bottomless
malice and within those two infernal orbs is set the red fire
of perdition. Their mouth is cruel, mocking, and hungry
looking, the sclera, teeth, and nails are all yellowed and
repulsive in appearance and after each feeding crimson blood is seen trickling out the ears, nose,
and mouth. The vampire's own blood is a deoxygenated black color and is partially congealed.
When a vampire feeds it is suffused with fresh blood which is a vibrant red. The great leech feeds
in such quantity that blood is forced out the orifices. 

When resting in their coffin whole person is composed as if in a profound sleep. Sometimes the
eyes are closed; more frequently open, glazed, fixed and glaring fiercely. The lips which will be
markedly full and red, drawn back from the teeth which appear uncharacteristically sharp and
somewhat protruding. Often the gaping mouth is stained and foul with great gouts of blood, which
trickles down from the corners on to the lawn shroudings and linen cerements.
The Highgate Vampire Case

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 was chosen by the CPRS for various reasons. He 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. This article is not concerned with denominational differences, or questioning the validity of
his Church or anyone else’s. Instead, the CPRS is much more concerned with Bishop Manchester’s
attention to Vampirism and the Christian perspectives he provides; a perspective that is far
removed from today’s contemporary standards.

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. Despite this, in one such definition he writes,

“The Vampire, then, is not strictly an evil spirit alone; nor is it an apparition. It has a body: its
own body. A pariah, even among demons; a bloodsucking androgyne with foul appetites.” (The
Vampire Hunter's Handbook)

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. How so? In another section, he explains

A demon has no physical body of its own, yet nevertheless can possess a living person and, under
certain circumstances, a dead body.” (The Vampire Hunter's Handbook)

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.” In fact, Bishop Manchester notes this possibility where he stated:

“[…] if God can provide powers to make some of us saints, do you doubt that Satan also gives
power to those he claims as his own?” (The Highgate Vampire)

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.
There have been cases known in a handful of hagiographies of saints who have encountered such
corpses. St. Dionysius of Zakynthos was one such saint known to the Greek Orthodox Church. In one
of his miracles, a concerned family approached him about their daughter who had died in a state of
excommunication. Many years had passed but her body failed to decompose. They begged St.
Dionysius to help their daughter, especially since the condition of her corpse caused them great
anguish to know that she was a damned soul. The good saint told them to bring her body into the
Church, and hold her upright. St. Dionysius prayed for the forgiveness of her sins. When the prayers
for forgiveness were completed, the corpse dissolved to bones and dust.

Bishop Manchester describes something about the Vampire which can be compared to the examples
of the nomocanon of the Church of St. Sophia, and the miracle of St. Dionysius of Zakynthos. From
his book The Highgate Vampire, he describes the physical appearance of a Vampire, both before
and after driving a wooden stake through its heart. Bishop Manchester writes,

“…the years of decay which had been eluded by her vampire sleep were returning almost
instantaneously…” (The Highgate Vampire)

This was the description of a young woman named Lusia who became a victim of Vampirism. There
is also another description noted among his experiences having some differences but owed to the
same affliction recognized to Vampirism. He writes,

“I drove the sharpened point through the creature’s heart […] the body-shell caved in and quickly
turned filthy brown which soon became a sluggish flow of inhuman slime and viscera.” (The
Highgate Vampire)

The corporeal persona of the demon(s) exhibits an incorrupt condition. Following the impalement
with a stake – a traditional form of exorcism for Vampires – the incorrupt condition of the body is
restored to the natural state of death. The incorrupt quality recognized to Vampirism can be easily
compared to the nomocanon, and especially to the miracle of St. Dionysius. In cases of Vampirism,
the cause is owed to those who conduct “a life of more than ordinary immorality.” Such souls are
likened to demons, as understood from the words of St. John Chrysostom’s homily. In turn, there is
a condition which afflicts the body even in death. Following a form of exorcism, this condition has
been known to be cured. However, Vampirism differs from the previous examples whereby the
Vampire persona – the corpse – is possessed, and not merely afflicted by a sinful condition.
Obviously the dead girl’s condition in the example of St. Dionysius is not a demonic manifestation,
but it is an example of how sin turns people over to demons, both in body and soul. What Bishop
Manchester describes is not only similar to these other experiences of the Church, but has a very
strong and clear relationship. These relationships are important to keep in mind.
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)
The essential defining quality of a Vampire is centered on its dreaded consumption of blood.
Certainly, there are living creatures which draw sustenance from the blood of other living
creatures, but do Vampires? There are no records in the history of the Church which describe fallen
angels – demons – as requiring the blood of men or women to sustain themselves. The corporeal
persona of the demon(s) is not a living thing in need of sustenance. Of course, the Vampire is
undead. There is no absolute certainty about the biological qualities of such manifestations, except
of course the spiritual forces compelling the dead to imitate the living. It may seem as though
Bishop Manchester is suggesting a biological quality rather than a spiritual quality concerning blood,
but this is not an accurate interpretation of his experiences. Elsewhere in his book, The Vampire
Hunter's Handbook, he describes the impalement of a Vampire with a word of caution: “Blood might
jet forth in every direction and it is advised that contamination is avoided at all costs.” Once again,
a reader examining such a detail through the perspectives of popular culture may misunderstand
what the warning actually speaks of. The biological quality is evident, but the caution he provides
concerns something altogether spiritual. Consider what Bishop Manchester recommends as a
treatment to any such contamination.

“Holy water should afterwards be used to wash away any splashes of blood. All antidotes like holy
water and chrism, that have been blessed, will have a powerful effect against this malign
supernatural entity.” (The Vampire Hunter's Handbook)

Ordinary water is not recommended to wash away any contaminated blood belonging to the
Vampire. If the contamination were strictly biological Bishop Manchester would not have identified
holy water, especially since soap and water would suffice. Having stressed the importance of
washing away the contaminated blood with holy water it becomes obvious that he is identifying a
spiritual pollutant – not something strictly biological. Of course, the blood is the physical
transmission of the spiritual contamination. His experiences do not ignore this dualistic
characteristic. However, the spiritual implications of Vampire blood and holy water reveal a very
strong and clear indication that Vampirism is a demonic manifestation. For now it is important to
also keep this detail in mind.

Thus far, the experiences belonging to Bishop Manchester have been very brief, but in the brevity
of these examples, the details help to draw attention to the reality of Vampirism. Some of the most
compelling examples demonstrating Vampirism as a form of demonic manifestation can be
identified through each of the victims Bishop Manchester helped. Furthermore, the evidence
shedding light on the question – do vampires exist? – can be realized through these victims. For the
sake of brevity, three individuals will be presented here – Elizabeth Wodjyla, a woman known only
as Lusia, and Jacqueline Beckwith. The incidents experienced by these three women were owed to
certain unnatural disturbances in the Highgate cemetery, located in London, England.

Elizabeth Wodjyla- Elizabeth Wodjyla suffered from the effects of Vampirism on various occasions
and in various ways. In the year 1967 A.D., the then 16 year old Elizabeth, along with her friend
Barabara were walking by the north gate of the Highgate cemetery. It was late in the evening and
according to Elizabeth, they witnessed what can only be described as the dead rising from their
graves. Whether or not what Elizabeth and her friend beheld was owed to apparitions or revenants
is not made known. To continue, not long after witnessing such a strange scene, Elizabeth began to
be troubled by strange dreams or what she described as, “not a dream, but something higher than
that […] I cannot awake because I feel I am awake” (The Highgate Vampire). Here, her
consciousness has experienced something dream-like, but as she states, “not a dream.” Elizabeth’s
wakeful nightmares consisted of a cold presence, which she believed was trying to enter through
her bedroom window. In her own words she explained, “Something outside my window […] At first I
think I see the face of a wild animal with glaring eyes and sharp teeth, but it is a man” (The
Highgate Vampire). These dream-like disturbances eventually subsided, but returned in 1969. By
this time Elizabeth was no longer living at home with her parents. Why would such a nightmare
return? After questioning Elizabeth’s boyfriend, Keith Maclean, Bishop Manchester discovered that
while she was living with her parents, the home contained many crosses and other religious
objects. Now living on her own, Elizabeth kept no crosses in her home. In his wisdom, Bishop
Manchester theorized, “It might well be that a cross, the symbol of the triumph of good over evil,
afforded her the necessary protection to keep the intruding malevolent force at bay” (The Highgate
Vampire). Bishop Manchester tested his theory by having Keith place various Christian symbols and
other Vampire repellents around Elizabeth’s bedroom. He also instructed Keith to sprinkle holy
water. According to Bishop Manchester, “Should she show signs of distress or anguish while she
sleeps, it could well mean the force is nearby and trying to dominate her mind so that she will
remove the impediments” (The Highgate Vampire). Keith discovered that Elizabeth would disturb
the Christian symbols and other Vampire repellents during the day. He also recalled Elizabeth’s
aversion to wearing the cross around her neck. Keith explained, “The cross around her neck
definitely caused some consternation” (The Highgate Vampire). In particular, the aversion to
Christian symbols help to identify her experiences as a demonic manifestation. His theories were
correct, and Elizabeth did react to the Christian symbols whenever the evil force attempted to
afflict her.

The nightmarish face at her bedroom window attempted to dominate her mind and body. Elizabeth
was also troubled by what may be considered sleep-walking. However, Keith’s descriptions of
Elizabeth’s sleep-walking episodes suggest something closer to demonic possession. He describes
Elizabeth’s condition in a letter to Bishop Manchester: “some force of which her conscious mind is
not aware, is controlling her […] I followed her outside the gate of the cemetery […] she was
staring through the iron rails as if in a trance” (The Highgate Vampire). Once again, such behaviour
is known in cases of demonic possession. The aversion to Christian symbols, her altered state of
consciousness both are symptoms of demonic influences. What ultimately gives Elizabeth’s
afflictions the distinction of being labelled “Vampirism,” were two enflamed puncture marks on her
neck; her anaemic-like condition, along with other symptoms associated to Vampirism.

The similarities between demonic activity and Vampirism are not coincidental. Another example
involved Elizabeth suffering from what Keith described as suffocation. During one of her wakeful
nightmares, Keith found Elizabeth “gasping for breath, as if she had been almost suffocated” (The
Highgate Vampire). During the Dark Ages the Church believed in demons identified as the Succubus
and Incubus. One of the common traits belonging to such demonic manifestations is the act of
laying on top of the victim, who in turn experiences a heavy suffocating weight. This experience
has also been identified in cases of demonic possession. Collectively, what Elizabeth experienced
has strong similarities to various forms of demonic activity. What this suggests is that Vampirism is a
type of demonic manifestation.

Lusia - Another victim of the Highgate Vampire case was a young woman identified only by the
alias, Lusia (also believed to be a woman named Jaqueline Frances Cooper). Much like Elizabeth,
she suffered from various disturbances in her daily life. Lusia’s sister, Anne, contacted Bishop
Manchester in 1970 A.D. Anne explained that her sister had begun sleep-walking, among other
strange problems. During one evening when Bishop Manchester was present, he found Lusia “with a
vacant expression – staring out of her bedroom window […] Half an hour passed before she returned
to her bed, totally unaware of our presence” (The Highgate Vampire). In one of Lusia’s sleep-
walking episodes she went to the Highgate cemetery. Unlike Elizabeth who merely went as far as
the north gate, Lusia entered the cemetery and into the catacombs. Anne explained that Lusia
never had such problems like sleep-walking in the past. This suggested that she was being
compelled by something other than her own free will.

The similarities between Lusia and Elizabeth were many. Lusia also had an aversion to crosses.
During her sleep-walk into the cemetery, Lusia tore the cross from around her neck. There were
also the “complaints of being suffocated while she slept” (The Highgate Vampire). Lusia also had
two marks on her neck, like those found on Elizabeth. Here, two women suffering from similar
conditions – conditions comparable to demonic activity – demonstrate that their experiences were
not isolated incidents. It would be easy to rationalize the experiences through psychology had there
only been one victim. However, two women who did not know each other, fell victim to similar
circumstances, and somehow the Highgate cemetery was connected.

Jacqueline Beckwith – Unlike Elizabeth or Lusia, Jacqueline Beckwith did not suffer from aversion
to crosses or suffocation during her sleep. Her testimony, although different, has some similarities
to the previous victims. In her testimony provided to Bishop Manchester, Jacqueline recalls how
she “was drawn into the old graveyard [Highgate cemetery] alone on some occasion and
experienced the sensation of being mentally directed by unseen eyes” (The Highgate Vampire). The
trance-like sleep-walk experienced by Elizabeth and Lusia was similar to Jacqueline’s strange
compulsion to enter the cemetery.

During one particular night Jacqueline recalls being awakened by an icy cold grip. She described
being “paralysed with sheer terror” (The Highgate Vampire). The unseen intruder had left her with
a wound on her hand, which left her bleeding. The wound looked as though it may have been
caused by “long fingernails or sharp teeth” (The Highgate Vampire). The previous two victims differ
from Jacqueline. She could recall her unexplained allure into the cemetery, and the attack in the
night. She was conscious of her experiences.

The phenomena surrounding the Highgate Vampire truly fall in line with what is known about
demons. In their book The Dark Sacrament: True Stories of Modern-Day Demon Possession and
Exorcism, co-authors David M. Kiely and Christina McKenna record various forms of demonic
activity. By comparing some of the phenomena between Bishop Manchester’s collection of
testimonies to those compiled by Kiely and McKenna, Vampirism is easily recognized as demonic to
its core.

The aversion to Christian symbols and objects conditions were experienced by Elizabeth and Lusia.
In one chapter from The Dark Sacrament known as The Pit Beneath The Heathstone, the demonic
manifestation directed its hatred towards Christian symbols and objects: “The repeated hurling of
the Bible onto the floor, the broken crucifix […] the Sacred Heart being dashed to the floor. All
these things pointed to the likelihood that an evil spirit [demon] was at work.” The aversion and
hostility towards Christian symbols and objects is perhaps the clearest expression of demonic
activity.

The trance-like conditions experienced by Elizabeth, Lusia, and Jacqueline can also be compared to
the demonic assaults described in The Dark Sacrament. In the chapter Heather: A Case of Ancestral
Evil, the young woman, Heather, was struggling to overcome powerful demonic assaults. During one
incident her boyfriend Joe noted, “She seemed in some kind of trance.” The trance-like condition
experienced during demonic molestations is closely associated to cases of possession. Here, the
victim loses part or all of their bodily and conscious control. Elizabeth and Lusia also experienced
suffocation. Not surprisingly, The Dark Sacrament identifies this same phenomenon in the chapter
entitled, The House Wife And The Demon Dubois. The victim of this particular case was a woman
named Julie. During the night she was violated in various ways. During one episode “she felt a
man’s body pressing down on her […] almost suffocating her.” Elsewhere, Julie was attacked by an
unseen hand, similar to the assault experienced by Jacqueline in The Highgate Vampire. In this
case, Julie experienced a hand “tightening about her throat; she could barely breathe.”

Regardless of how demonic manifestations occur, the phenomena are strikingly similar. What makes
the experiences of Elizabeth and Lusia distinct from other forms of demonic manifestations are the
bite marks on their necks, followed by loss of blood. Vampirism is made distinct by this one
circumstance thereby distinguishing itself from other forms of demonic manifestations. What should
be kept in mind is that although other varieties of demonic activity do not include the distinctive
bite wounds on the neck, Vampirism is still demonic to its core.

Some determined and stubborn individuals may argue that Vampirism was not a factor, and may
even concede to the fact that the Highgate Vampire case was owed to demonic activity. It should
be stated that Bishop Manchester’s books provide numerous examples of evidence which are not
included here. Vampirism is distinct in its peculiar traits, but ultimately owed to demons. All the
CPRS is attempting here in this article is to point out how Vampirism is indeed demonic, and
therefore real. How a Vampire is defined is essential to accepting the reality of such paranormal
activity.

The examples explored here in this article are by no means complete. There are many other
incidents accounted for by Bishop Manchester. The examples presented here leave no doubt that
Vampirism is a demonic manifestation, although very distinct from other varieties of demonic
activity.

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.

Some people may argue that demons do not exist. The very same people may also argue that Bishop
Manchester’s experiences were defined according to his Eurocentric and Christian perspective.
Therefore, his definition is considered biased by his detractors. Most certainly he acquired a
foundation of knowledge through various texts and records directly or indirectly associated to the
Church. At the very least, the literature he explored does have Christian points of view. He does not
fail to mention such literature in his books, and nor does he exclude the fact that these sources
helped him understand his experiences. In terms of Bishop Manchester’s experiences, what is
abundantly clear is how he put the information to the test. In turn, he could only concede to the
truth.

Disbelievers may also 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!
Sources :

• https://britishoccultsociety.blogspot.com/2013/03/exploring-
highgate-vampire-case.html#comment-form
• https://scholarship.rollins.edu/cgi/viewcontent.cgi?
article=1015&context=mls
• http://www.dagonbytes.com/vampires/history/summers/
summersorigin.htm
• http://www.dagonbytes.com/vampires/history/summers/
summersdestroy.htm
• https://www.aboutdemons.com/demons-and-blood/
• https://en.wikipedia.org/wiki/Witches'_mark

Human Vampire (normal) Vampire (recently fed)