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THE VAMPIRE
quis aut de Ganymedis raptu dubitat, quid poetae uclint; aut non intelligit quid apud Euripidem et loquatur et cupiat Laius?”
- 40 S. Thomas. Summa, i–ii, 58, a. 2.
- 41 Quoted in Kwong Ki Chiu, A Dictionary of English Phrases, etc., London and New York, 1881, 8vo.
- 42 Abbott, Macedonian Folklore, Cambridge, 1903.
- 43 William Henderson, Notes on the Folk-lore of the Northern Counties of England and the Borders, London, 1866, 8vo.
- 44 In the case of many superstitions and omens a diametrically opposed explanation is often given in several countries. Thus for an English girl to dream of roses means the best of good luck, but roses if seen in sleep by a Breton maid bode dire misfortune.
- 45 De quorumdam Graecorum opinationibus, ix.
- 46 Allacci. op cit., x.
- 47 “Ce rédivive ou Oupire sorti de son tombeau, ou un Démon sous sa figure, va la nuit embrasser & serrer violemment ses proches ou ses amis, & leur suce le sang, jusqu’à les affoiblir, les exténuer & leur causer enfin la mort. Cette persécution ne s’arrête pas à une seule personne; elle s’étend jusqu’à la dernière personne de la famille.”—Calmet, Traité sur les Apparitions …, ed. 1751; II, c. xiii; pp. 60–61.
- 48 So metaphorically the name “Callicantzaros” is sometimes applied to a very lean man. Πολίτης, Παραδόσεις, II, p. 1293.
- 49 Anatomy of Melancholy, Part I; Sect. 1; Mem. 1; Subs. 4.
- 50 The belief is Slavonic, and Elis being particularly subject to Slav influence, acquired the tradition.
- 51 P. E. Müller, Saxo Grammaticus, Historia Danica, Copenhagen 1839–1858, vol. ii. p. 60.
- 52 M. Dobrizhoffer, Historia de Abiponibus, Vienna, 1784; I, 289, sqq.
- 53 Rev. J. Roscoe, The Baganda, London, 1911; pp. 288 sqq.
- 54 Aelian, Le natura animalium, I, 38 (ed. R. Hercher. Paris, Didot, 1858).
- 55 G. Willoughby-Meade, Chinese Ghouls and Goblins, 1928; chap. ix, p. 223.
- 56 “Religion and Customs of the Uraons,” by the Rev. P. Dehon, S.J., apud the Memoirs of the Asiatic Society of Bengal, vol. i, No. 9, (Calcutta 1906), p. 141.
- 57 Well-nigh innumerable examples might be cited, for the belief seems universal. In Petronius the soldier who was a werewolf when wounded one night in his animal form by a thrust in the neck from a pike, on the next morning lay in bed “like an ox in a stall” whilst the surgeon dressed a gash in his neck. Delrio, Disquisitiones Magicae, Liber II, q. xviii, discussing lycanthropy says: “Hoc autem ultimo casu nihil mirum est, si postmodum uere inueniantur saucii illis membris humanis quae in ferino corpore exceperant. Nam & leuiter cessit circumiectus aër, & uulnus uero corpori inhaesit. Uerum quando uerum corpus abfuit, tune Diabolus in absentium corpore eam partem consauciat quam scit in ferino corpore sauciatam fuisse.” Bartolomeo de Spina in his De strigibus, xix, relates a case which came to his knowledge when at Ferrara, a hideous cat entered a house but was attacked, wounded and driven from a high window. The next day, an old hag, long suspect of witchcraft, was discovered in bed with bruised and broken limbs. “Etenim percussiones & plagae, quae in catto infixae sunt, in illa uetula sunt inuentae quoad membrorum correspondentium.” Bodin, De la Demonomanie des Sorciers, II, vi, writes: “veu que ceux qui ont esté blessez en forme de bestes, se sont apres estre rechangez, trouuez blessez en forme humaine.” In the Malleus Maleficarum, Part II, Qn. 1, Ch. 9. (translation by the present author, John Rodker, 1928, pp. 126–127) is told the history of the three cats who attacked a woodcutter. He drove them away with many blows, and afterwards it came to light how three respected matrons who were so bruised that they had to keep their beds complained that the workman had assaulted and beaten them. Glanvil in his Saducismus Triumphatus, London, 1681, Part II, p. 205, when relating the famous case of Julian Cox, a Somersetshire witch who was hanged at Taunton in 1663, speaks of “the Body of Julian
