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A certain soldier was allowed to go home on furlough. Well, he walked and walked, and after a time he began to draw near to his native village. Not far off from that village lived a miller in his mill. In old times the Soldier had been very intimate with him: why shouldn’t he go and see his friend? He went. The Miller received him cordially, and at once brought out liquor; and the two began drinking, and chattering about their ways and doings. All this took place towards nightfall, and the Soldier stopped so long at the Miller’s that it grew quite dark.
When he proposed to start for his village, his host exclaimed:
“Spend the night here, trooper! It’s very late now, and perhaps you might run into mischief.”
“God is punishing us! A terrible warlock has died among us, and by night he rises from his grave, wanders through the village, and does such things as bring fear upon the very boldest! How could even you help being afraid of him?”
“Not a bit of it! A soldier is a man who belongs to the crown, and ‘crown property cannot be drowned in water nor burnt in fire.’ I’ll be off: I’m tremendously anxious to see my people as soon as possible.”
Off he set. His road lay in front of a graveyard. On one of the graves he saw a great fire blazing. “What’s that?” thinks he. “Let’s have a look.” When he drew near, he saw that the Warlock was sitting by the fire, sewing boots.
“Hail, brother!” calls out the Soldier.
The Warlock looked up and said:
“What have you come here for?”
“Why, I wanted to see what you’re doing.”
The Warlock threw his work aside and invited the Soldier to a wedding.
“Come along, brother,” says he, “let’s enjoy ourselves. There’s a wedding going on in the village.”
“Come along!” says the Soldier.
They came to where the wedding was; there they were given drink, and treated with the utmost hospitality. The Warlock drank and drank, revelled and revelled, and then grew angry. He chased all the guests and relatives out of the house, threw the wedded pair into a slumber, took out two phials and an awl, pierced the hands of the bride and bridegroom with the awl, and began drawing off their blood. Having done this, he said to the Soldier:
“Now let’s be off.”
Well, they went off. On the way the Soldier said:
“Tell me; why did you draw off their blood in those phials?”
“Why, in order that the bride and bridegroom might die. To-morrow morning no one will be able to wake them. I alone know how to bring them back to life.”
“How’s that managed?”
“The bride and bridegroom must have cuts made in their heels, and some of their own blood must then be poured back into those wounds. I’ve got the bridegroom’s blood stowed away in my right-hand pocket, and the bride’s in my left.”
The Soldier listened to this without letting a single word escape him. Then the Warlock began boasting again.
“Whatever I wish,” says he, “that I can do!”
“I suppose it’s quite impossible to get the better of you?” says the Soldier.
“Why impossible? If any one were to make a pyre of aspen boughs, a hundred loads of them, and were to burn me on that pyre, then he’d be able to get the better of me. Only he’d have to look out sharp in burning me; for snakes and worms and different kinds of reptiles would creep out of my inside, and crows and magpies and jackdaws would come flying up. All these must be caught and flung on the pyre. If so much as a single maggot were to escape, then there’d be no help for it; in that maggot I should slip away!”
The Soldier listened to all this and did not forget it. He and the Warlock talked and talked, and at last they arrived at the grave.
“Well, brother,” said the Warlock, “now I’ll tear you to pieces. Otherwise you’d be telling all this.”
“What are you talking about? Don’t you deceive yourself; I serve God and the Emperor.”
The Warlock gnashed his teeth, howled aloud, and sprang at the Soldier—who drew his sword and began laying about him with sweeping blows. They struggled and struggled; the Soldier was all but at the end of his strength. “Ah!” thinks he, “I’m a lost man—and all for nothing!” Suddenly the cocks began to crow. The Warlock fell lifeless to the ground.
The Soldier took the phials of blood out of the Warlock’s pockets, and went on to the house of his own people. When he had got there, and had exchanged greetings with his relatives, they said:
“Did you see any disturbance, Soldier?”
“No, I saw none.”
“There now! Why we’ve a terrible piece of work going on in the village. A Warlock has taken to haunting it!”
After talking awhile, they lay down to sleep. Next morning the Soldier awoke, and began asking:
“I’m told you’ve got a wedding going on somewhere here?”
“There was a wedding in the house of a rich moujik,” replied his relatives, “but the bride and bridegroom have died this very night—what from, nobody knows.”
“Where does this moujik live?”
They showed him the house. Thither he went without speaking a word. When he got there, he found the whole family in tears.
“What are you mourning about?” says he.
“Such and such is the state of things, Soldier,” say they.
“I can bring your young people to life again. What will you give me if I do?”
“Take what you like, even were it half of what we’ve got!”
The Soldier did as the Warlock had instructed him, and brought the young people back to life. Instead of weeping there began to be happiness and rejoicing; the Soldier was hospitably treated and well rewarded. Then—left about, face! off he marched to the Starosta, and told him to call the peasants together and to get ready a hundred loads of aspen wood. Well, they took the wood into the graveyard, dragged the Warlock out of his grave, placed him on the pyre, and set it alight—the people all standing round in a circle with brooms, shovels, and fire-irons. The pyre became wrapped in flames, the Warlock began to burn. His corpse burst, and out of it crept snakes, worms, and all sorts of reptiles, and up came flying crows, magpies, and jackdaws. The peasants knocked them down and flung them into the fire, not allowing so much as a single maggot to creep away! And so the Warlock was thoroughly consumed, and the Soldier collected his ashes and strewed them to the winds. From that time forth there was peace in the village.
The Soldier received the thanks of the whole community. He stayed at home some time, enjoying himself thoroughly. Then he went back to the Tsar’s service with money in his pocket. When he had served his time, he retired from the army, and began to live at his ease.
The stories of this class are very numerous, all of them based on the same belief—that in certain cases the dead, in a material shape, leave their graves in order to destroy and prey upon the living. This belief is not peculiar to the Slavonians but it is one of the characteristic features of their spiritual creed. Among races which burn their dead, remarks Hertz in his exhaustive treatise on the Werwolf (p. 126), little is known of regular “corpse-spectres.” Only vague apparitions, dream-like phantoms, are supposed, as a general rule, to issue from graves in which nothing more substantial than ashes has been laid. But where it is customary to lay the dead body in the ground, “a peculiar half-life” becomes attributed to it by popular fancy, and by some races it is supposed to be actuated at intervals by murderous impulses. In the East these are generally attributed to the fact of its being possessed by an evil spirit, but in some parts of Europe no such explanation of its conduct is given, though it may often be implied. “The belief in vampires is the specific Slavonian form of the universal belief in spectres (Gespenster),” says Hertz, and certainly vampirism has always made those lands peculiarly its own which are or have been tenanted or greatly influenced by Slavonians.
But animated corpses often play an important part in the traditions of other countries. Among the Scandinavians and especially in Iceland, were they the cause of many fears, though they were not supposed to be impelled by a thirst for blood so much as by other carnal appetites, or by a kind of local malignity. In Germany tales of horror similar to the Icelandic are by no means unknown, but the majority of them are to be found in districts which were once wholly Lettic or Slavonic, though they are now reckoned as Teutonic, such as East Prussia, or Pomerania, or Lusatia. But it is among the races which are Slavonic by tongue as well as by descent, that the genuine vampire tales flourish most luxuriantly: in Russia, in Poland, and in Servia—among the Czekhs of Bohemia, and the Slovaks of Hungary, and the numerous other subdivisions of the Slavonic family which are included within the heterogeneous empire of Austria. Among the Albanians and Modern Greeks they have taken firm root, but on those peoples a strong Slavonic influence has been brought to bear. Even Prof. Bernhard Schmidt, although an uncompromising opponent of Fallmerayer’s doctrines with regard to the Slavonic origin of the present inhabitants of Greece, allows that the Greeks, as they borrowed from the Slavonians a name for the Vampire, may have received from them also certain views and customs with respect to it. Beyond this he will not go, and he quotes a number of passages from Hellenic writers to prove that in ancient Greece spectres were frequently represented as delighting in blood, and sometimes as exercising a power to destroy. Nor will he admit that any very great stress ought to be laid upon the fact that the Vampire is generally called in Greece by a name of Slavonic extraction; for in the islands, which were, he says, little if at all affected by Slavonic influences, the Vampire bears a thoroughly Hellenic designation. But the thirst for blood attributed by Homer to his shadowy ghosts seems to have been of a different nature from that evinced by the material Vampire of modern days, nor does that ghastly revenant seem by any means fully to correspond to such ghostly destroyers as the spirit of Gello, or the spectres of Medea’s slaughtered children. It is not only in the Vampire, however, that we find a point of close contact between the popular beliefs of the New-Greeks and the Slavonians. Prof. Bernhard Schmidt’s excellent work is full of examples which prove how intimately they are connected.
The districts of the Russian Empire in which a belief in vampires mostly prevails are White Russia and the Ukraine. But the ghastly blood-sucker, the Upir, whose name has become naturalized in so many alien lands under forms resembling our “Vampire,” disturbs the peasant-mind in many other parts of Russia, though not perhaps with the same intense fear which it spreads among the inhabitants of the above-named districts, or of some other Slavonic lands. The numerous traditions which have gathered around the original idea vary to some extent according to their locality, but they are never radically inconsistent.
Some of the details are curious. The Little-Russians hold that if a vampire’s hands have grown numb from remaining long crossed in the grave, he makes use of his teeth, which are like steel. When he has gnawed his way with these through all obstacles, he first destroys the babes he finds in a house, and then the older inmates. If fine salt be scattered on the floor of a room, the vampire’s footsteps may be traced to his grave, in which he will be found resting with rosy cheek and gory mouth.
The Kashoubes say that when a Vieszcy, as they call the Vampire, wakes from his sleep within the grave, he begins to gnaw his hands and feet; and as he gnaws, one after another, first his relations, then his other neighbors, sicken and die. When he has finished his own store of flesh, he rises at midnight and destroys cattle, or climbs a belfry and sounds the bell. All who hear the ill-omened tones will soon die. But generally he sucks the blood of sleepers. Those on whom he has operated will be found next morning dead, with a very small wound on the left side of the breast, exactly over the heart. The Lusatian Wends hold that when a corpse chews its shroud or sucks its own breast, all its kin will soon follow it to the grave. The Wallachians say that a murony—a sort of cross between a werwolf and a vampire, connected by name with our nightmare—can take the form of a dog, a cat, or a toad, and also of any blood-sucking insect. When he is exhumed, he is found to have long nails of recent growth on his hands and feet, and blood is streaming from his eyes, ears, nose and mouth.
The Russian stories give a very clear account of the operation performed by the vampire on his victims. Thus, one night, a peasant is conducted by a stranger into a house where lie two sleepers, an old man and a youth. “The stranger takes a pail, places it near the youth, and strikes him on the back; immediately the back opens, and forth flows rosy blood. The stranger fills the pail full, and drinks it dry. Then he fills another pail with blood from the old man, slakes his brutal thirst, and says to the peasant, ‘It begins to grow light! let us go back to my dwelling.’”
Many skazkas also contain, as we have already seen, very clear directions how to deprive a vampire of his baleful power. According to them, as well as to their parallels elsewhere, a stake must be driven through the murderous corpse. In Russia an aspen stake is selected for that purpose, but in some places one made of thorn is preferred. But a Bohemian vampire, when staked in this manner in the year 1337, says Mannhardt, merely exclaimed that the stick would be very useful for keeping off dogs; and a strigon (or Istrian vampire) who was transfixed with a sharp thorn cudgel near Laibach, in 1672, pulled it out of his body and flung it back contemptuously. The only certain methods of destroying a vampire appear to be either to consume him by fire, or to chop off his head with a grave-digger’s shovel. The Wends say that if a vampire is hit over the back of the head with an implement of that kind, he will squeal like a pig.
The origin of the Vampire is hidden in obscurity. In modern times it has generally been a wizard, or a witch, or a suicide, or a person who has come to a violent end, or who has been cursed by the Church or by his parents, who takes such an unpleasant means of recalling himself to the memory of his surviving relatives and acquaintances. But even the most honorable dead may become vampires by accident. He whom a vampire has slain is supposed, in some countries, himself to become a vampire. The leaping of a cat or some other animal across a corpse, even the flight of a bird above it, may turn the innocent defunct into a ravenous demon. Sometimes, moreover, a man is destined from his birth to be a vampire, being the offspring of some unholy union. In some instances the Evil One himself is the father of such a doomed victim, in others a temporarily animated corpse. But whatever may be the cause of a corpse’s “vampirism,” it is generally agreed that it will give its neighbors no rest until they have at least transfixed it. What is very remarkable about the operation is, that the stake must be driven through the vampire’s body by a single blow. A second would restore it to life. This idea accounts for the otherwise unexplained fact that the heroes of folk-tales are frequently warned that they must on no account be tempted into striking their magic foes more than one stroke. Whatever voices may cry aloud “Strike again!” they must remain contented with a single blow.
See also A Russian Werewolf Story by Elliott O'Donnell 1911 and
The Dead Mother - Russian Ghost Story by W.R.S. Ralston 1873 and
The Smith and the Devil, Russian Folk Tale 1916
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