--- title: "Vampiric Resurgence in 17th Century Europe" url: https://newscentral.site/vampiric-resurgence-in-17th-century-europe/ language: en publisher: "News Central Site" section: "Science" published: 2026-10-25T10:00:00.000Z updated: 2026-10-26T13:06:55.825Z id: 5ba30efe-d755-4ff1-b4b4-2cb6d8643438 source: "Live Science https://www.livescience.com/archaeology/drinking-the-corpses-blood-mixed-with-vodka-how-purported-tales-of-consuming-vampire-blood-and-organs-spread-in-the-18th-century" attribution: "Link to https://newscentral.site/vampiric-resurgence-in-17th-century-europe/ and name News Central Site when you quote or summarize this story." --- # Vampiric Resurgence in 17th Century Europe A widespread fear of vampires gripped Europe during the 17th and 18th centuries, leading to extreme measures such as chopping off a deceased person's head or placing iron padlocks around their feet. The fear of vampires reached unprecedented heights in Europe during the 17th and 18th centuries. People genuinely believed that corpses could rise from the dead and roam the countryside, spreading disease and terrorizing villages. To prevent this supposed resurrection, individuals resorted to extreme measures, such as chopping off a deceased person's head or placing sickles across their necks. In many graves, the deceased were buried face down, with some even going so far as to place iron padlocks around their feet. A grave in Poland yielded the remains of a boy with an iron padlock encircling his foot, a grim testament to the desperation and fear that drove people to take such measures. The spread of vampiric lore was greatly facilitated by the advent of printing technology. Prior to this development, stories about restless corpses were confined to occasional references in early literature. However, with the invention of printing, these tales began to circulate more widely. As a result, theological and philosophical discussions on the subject emerged during the period from 1580-1610. The volume of printed academic and historical debate continued to grow throughout the 1670s, culminating in a surge of publications in 1732. This marked a significant turning point in the dissemination of vampire-related literature. The publication of Dom Augustin Calmet's survey of supernatural beings in 1746 represented another major milestone in the history of vampiric lore. A Benedictine scholar, Calmet approached the subject with a straightforwardly evidence-based methodology that stood out from the increasingly derivative works that had preceded it. Calmet's work achieved widespread popularity due to its timely release into a market saturated with fragmented and repetitive discussions on vampires. The reading public was eager for a comprehensive textbook on the subject, which Calmet provided. His influence extended far beyond academic circles, inspiring a host of followers and popularisers who brought the stories to a broader audience. The impact of Calmet's work can be seen in the numerous publications that followed in its wake. One notable example is the Histoire des vampires et des spectres malfaisants \[History of Vampires and Malevolent Specters\] of 1820, a pocketbook that adapted Calmet's ideas for mass consumption. The publication of these works demonstrates how the printed press facilitated the spread of vampiric lore during this period. As more people gained access to written accounts of vampires, their stories became increasingly widespread, contributing to an atmosphere of fear and superstition that pervaded 18th-century Europe. The influence of Calmet's work on subsequent publications highlights its significance in shaping the public's understanding of vampires. By providing a comprehensive and evidence-based approach to the subject, he helped to establish a framework for future discussions on vampirism. The practice of ingesting blood or organs from supposed vampire corpses gained traction in 18th century Europe and America, thanks in part to Augustin Calmet's influential book. This tome not only chronicled tales of vampirism but also helped spread them to a wider audience. As a result, stories about consuming vampire remains became more widespread. They were no longer confined to oral traditions. One particularly disturbing aspect of this phenomenon was the idea that ingesting blood or organs from a supposed vampire corpse could cure illnesses associated with vampirism. This practice may have been influenced by earlier superstitions, such as watching smoke rise from burning vampire organs. The former notion had been present in England since the 11th century. It is unclear whether people in pre-modern Europe actually practiced this gruesome ritual. However, it is undeniable that the idea of consuming vampire remains was taken seriously at the time. This raises questions about the boundaries between learned discourse and popular practice during the period. The physician, philosopher, and alchemist Paracelsus played a significant role in shaping medical thought during this era. He believed that substances could heal through occult influences or spirits. These ideas were based on the notion that human body parts possessed powerful healing properties. As a result, ingesting or anointing with substances from Egyptian mummies or executed criminals was seen as a rational treatment option. Paracelsian theories entered popular practice, and people began to incorporate them into their lives. For example, during a beheading in Vienna in 1668/9, a man seized the spouting blood to cure his epilepsy. This incident highlights the widespread acceptance of unconventional medical practices at the time. The story of consuming vampire blood or organs starts unexpectedly in West Africa. In 1687, Giovanni Antonio Cavazzi published an ethnographical account of the Mbundu people from Angola. His book described magical and medical practices among this group, including a method for extracting vital curative fluid from undecayed corpses. Cavazzi's work was significant because it introduced European readers to African customs surrounding death and the afterlife. The idea that human remains could be used as a remedy for various ailments resonated with Europeans who were already familiar with Paracelsian theories. The intersection of Western and non-Western medical practices during this period is complex and multifaceted. It highlights the fluid boundaries between learned discourse and popular practice in pre-modern Europe. As people continued to grapple with the concept of vampirism, they drew on a range of influences, from Paracelsian theories to African customs. The legacy of these superstitions can be seen in modern literature and popular culture. The idea of consuming vampire blood or organs has become a staple of horror fiction, while the notion that human remains possess healing properties continues to fascinate audiences. The notion that consuming vampire blood or organs has a medicinal effect has been around for centuries, but its origins are not well-documented. In 1693, a French courtier named Pierre des Noyers wrote about the supposed healing properties of vampire blood in his account of encounters with supernatural beings. Describing these creatures as striges and upierz, he claimed that they would feed on human remains to gain their strength back. Des Noyers' story is based on oral accounts from Poland, where a similar legend existed under different names. In Polish folklore, the being known as striga or upior was said to be born with teeth and had a tendency to devour its own shroud in the coffin. However, des Noyers' account of 1693 deviates significantly from these earlier tales. According to him, the striges and upierz have become malevolent demons that hijack corpses by transferring their blood into them during a specific period between noon and midnight. The demon allegedly extracts its sustenance from the corpse's mouth, nose, and ears, causing it to swell with blood and begin eating its shroud. The creature then appears in the form of a deceased loved one to torment the family members of the "host" corpse until they all die. Des Noyers described this ritual as involving the demon carrying blood from living beings or animals into the dead body, where it would be stored during the night. This gruesome process supposedly weakened the demon and allowed its victims to survive. This account by des Noyers marks a significant shift in the folklore surrounding vampire-like creatures, transforming them from benevolent entities with healing properties to malevolent beings that feed on human remains. The practice of consuming vampire blood and organs was deeply ingrained in 18th century folklore, particularly when it came to treating alleged victims of vampire attacks. According to one narrative, victims who had fallen prey to these creatures would be found with the appearance of those who had appeared in their dreams. Their heads would be severed, and their hearts opened, releasing a quantity of blood that was collected and kneaded into flour. This flour was then used to make bread, which was said to provide a remedy against future afflictions. However, this narrative has several red flags. The idea that the demon uses the corpse as a safe-deposit for its hoard of blood seems unique, and the time-slot between noon and midnight appears to be an unusual detail. These may have been clerical rationalizations added by a Polish priest to des Noyers' earlier observations. It's also worth noting that des Noyers' account bears a striking resemblance to Cavazzi's account of Angola, published eight years prior. This raises the possibility that des Noyers' narrative was not entirely authentic, but rather an adaptation of existing material. In fact, it's possible that even Cavazzi's account may have been influenced by his own medical knowledge. The descriptions of mixing blood into food and poultices bear a striking resemblance to Paracelsian ideas, which were extended from ordinary corpses to undead ones. Despite its questionable origins, des Noyers' narrative has had a lasting impact on vampire literature. It was built upon by a lawyer called Marigner the following year, who used it as the basis for long philosophical musings on the nature of vampires. In 1746, Calmet republished des Noyers' narrative in his book, making it widely available to readers familiar with vampire folklore. While Calmet's version was largely faithful to the original, it did modify one key aspect: the demonic corpse-possession motif was replaced by a more straightforward description of the creature as a 'vampire or demon in its form.' In 1713, a group of villagers in what is now western Ukraine faced trial at the Uniate episcopal court for their actions surrounding a deceased woman's corpse. The charges included exhuming the body and subjecting it to mutilation. When questioned about their involvement, the villagers admitted to having dug up the corpse because they believed she was still alive and attacking people. The accused claimed that they had drunk the woman's blood mixed with vodka, but denied other allegations of cannibalism. Specifically, they said they did not cut out her heart or mix the blood into flour for baking cakes. However, the judges were unconvinced by their denials and made them swear an oath to tell the truth. It is worth noting that this trial bears a striking resemblance to the witch trials of the time, where suspects often confessed to fantastical crimes under pressure from their interrogators. In this case, it seems likely that the villagers' confessions were coerced, with at least some details being suggested by the judges themselves. The idea that the accused cut out the woman's heart and baked cakes with her blood is particularly suspect. This gruesome scenario appears to be a fabrication added by the judges, who may have been familiar with earlier reports of vampire-like behavior in the region. It is possible that an ordinary case of corpse-killing was embellished with fictional details by the judges, drawing on their knowledge of earlier accounts of vampire epidemics. This would not be unusual, as the witch trials and other forms of mass hysteria often involved the exaggeration or invention of fantastical crimes. The trial provides a glimpse into the complex and often disturbing world of 18th-century superstition and folklore. The idea that corpses could rise from the dead and attack the living was a widespread fear at the time, with many people believing in the existence of vampires and other supernatural beings. As we continue to explore this macabre frontier of life and death, it becomes clear that the notion of vampire epidemics has been a persistent theme throughout human history. From ancient Mesopotamia to present-day Haiti, the fear of corpses rising from the dead has taken many forms, often reflecting society's deep-seated anxieties and terrors. The trial also highlights the role of judges and interrogators in shaping the narrative of vampire epidemics. By adding fictional details to the confessions of accused villagers, they helped to create a sensationalized account of vampirism that would be used to justify further persecution and violence against those deemed suspect. The spread of vampire folklore in 18th century Europe was fueled by the use of sensationalized confessions from accused villagers, which were often fabricated or exaggerated. By adding fictional details to these confessions, authorities and media outlets created a distorted narrative that perpetuated fear and violence against those deemed suspects. This tactic allowed for the demonization of individuals accused of vampirism, making it easier to justify their persecution and execution. The consequences of such actions were severe, as innocent people lost their lives in the name of superstition and hysteria. --- Source: [Live Science](https://www.livescience.com/archaeology/drinking-the-corpses-blood-mixed-with-vodka-how-purported-tales-of-consuming-vampire-blood-and-organs-spread-in-the-18th-century) Published by News Central Site: https://newscentral.site/vampiric-resurgence-in-17th-century-europe/