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She is treated with she is crazy. InBonnie along with and Elena decide to have a girls night. Si West of the Cinema Blend compared the story of The Vampire Diaries and the character of Elena to the popular vampire franchise,and its protagonist. As she is explaining that the future wife hit the small child, both she and the king recognize one another. She was la seen with Jeremy and Elena seeing the Christmas decorations that Elena and Jeremy used to have. He goes through a box in his home that is full of letters exchanged between his mother and biological father. CineAction 78 : 46—51. In the TV series, supporting custodes are given their own storylines alongside Sookie. She takes a shopping cart from a store and takes the kids on an adventure in the cart.
The Vampire, by , 1897 A vampire is a being from that subsists by feeding on the generally in the form of of the living. In , vampires were beings that often visited loved ones and caused mischief or deaths in the neighbourhoods they inhabited when they were alive. They wore and were often described as bloated and of ruddy or dark countenance, markedly different from today's gaunt, pale vampire which dates from the early 19th century. Vampiric entities have been ; the term vampire was popularised in Western Europe after reports of an 18th century of a pre-existing folk belief in the and that in some cases resulted in corpses being staked and people being accused of vampirism. Local variants in Eastern Europe were also known by different names, such as in , in and in. In modern times, the vampire is generally held to be a fictitious entity, although belief in similar vampiric creatures such as the still persists in some cultures. Early folk belief in vampires has sometimes been ascribed to the ignorance of the body's process of after death and how people in pre-industrial societies tried to rationalise this, creating the figure of the vampire to explain the mysteries of death. The charismatic and sophisticated vampire of modern fiction was born in 1819 with the publication of by ; the story was highly successful and arguably the most influential vampire work of the early 19th century. The success of this book spawned a distinctive vampire , still popular in the 21st century, with books, , and television shows. The vampire has since become a dominant figure in the genre. The dates the first appearance of the English word vampire as vampyre in English from 1734, in a travelogue titled Travels of Three English Gentlemen published in in 1745. Vampires had already been discussed in French and German literature. These reports, prepared between 1725 and 1732, received widespread publicity. The English term was derived possibly via French vampyre from the German Vampir, in turn derived in the early 18th century from the vampir : вампир. The exact is unclear. See also: The notion of vampirism has existed for millennia. Cultures such as the , , , and had tales of and which are considered precursors to modern vampires. Despite the occurrence of vampire-like creatures in these ancient civilizations, the folklore for the entity we know today as the vampire originates almost exclusively from early 18th-century , when of many ethnic groups of the region were recorded and published. In most cases, vampires are of evil beings, victims, or , but they can also be created by a malevolent spirit a corpse or by being bitten by a vampire. Belief in such legends became so pervasive that in some areas it caused mass hysteria and even of people believed to be vampires. Description and common attributes Vampire 1895 by It is difficult to make a single, definitive description of the folkloric vampire, though there are several elements common to many European legends. Vampires were usually reported as bloated in appearance, and ruddy, purplish, or dark in colour; these characteristics were often attributed to the recent drinking of blood. Blood was often seen seeping from the mouth and nose when one was seen in its or coffin and its left eye was often open. It would be clad in the linen shroud it was buried in, and its teeth, hair, and nails may have grown somewhat, though in general were not a feature. Although vampires were generally described as undead, some folktales spoke of them as living beings. Creating vampires Illustration of a vampire from 's 1934 The causes of vampiric generation were many and varied in original folklore. In and traditions, any corpse that was jumped over by an animal, particularly a dog or a cat, was feared to become one of the undead. A body with a wound that had not been treated with boiling water was also at risk. In , vampires were said to have once been witches or people who had rebelled against the while they were alive. Cultural practices often arose that were intended to prevent a recently deceased loved one from turning into an undead revenant. Burying a corpse upside-down was widespread, as was placing earthly objects, such as or , near the grave to satisfy any demons entering the body or to appease the dead so that it would not wish to arise from its coffin. This method resembles the practice of placing an to pay the toll to cross the in the underworld. It has been argued that instead, the coin was intended to ward off any evil spirits from entering the body, and this may have influenced later vampire folklore. Other methods commonly practised in Europe included severing the or placing seeds, , or sand on the ground at the grave site of a presumed vampire; this was intended to keep the vampire occupied all night by counting the fallen grains, indicating an association of vampires with. Similar Chinese narratives state that if a vampire-like being came across a sack of , it would have to count every grain; this is a theme encountered in , as well as in South American tales of witches and other sorts of evil or mischievous spirits or beings. In Albanian folklore, the is the hybrid child of the karkanxholl a werewolf-like creature with an iron shirt or the lugat a water-dwelling or monster. The dhampir sprung of a karkanxholl has the unique ability to discern the karkanxholl; from this derives the expression the dhampir knows the lugat. The lugat cannot be seen, he can only be killed by the dhampir, who himself is usually the son of a lugat. In different regions, animals can be revenants as lugats; also, living people during their sleep. Dhampiraj is also an Albanian surname. Identifying vampires Many rituals were used to identify a vampire. One method of finding a vampire's grave involved leading a virgin boy through a graveyard or church grounds on a virgin stallion—the horse would supposedly balk at the grave in question. Generally a black horse was required, though in Albania it should be white. Holes appearing in the earth over a grave were taken as a sign of vampirism. Corpses thought to be vampires were generally described as having a healthier appearance than expected, plump and showing little or no signs of decomposition. In some cases, when suspected graves were opened, villagers even described the corpse as having fresh blood from a victim all over its face. Evidence that a vampire was active in a given locality included death of cattle, sheep, relatives or neighbours. Folkloric vampires could also make their presence felt by engaging in minor -like activity, such as hurling stones on roofs or moving household objects, and on people in their sleep. Protection Apotropaics Garlic, Bibles, crucifixes, rosaries, holy water, and mirrors have all been seen in various folkloric traditions as or identifying vampires. Other apotropaics include sacred items, for example a , , or. Vampires are said to be unable to walk on , such as that of churches or temples, or cross running water. Although not traditionally regarded as an apotropaic, have been used to ward off vampires when placed, facing outwards, on a door in some cultures, vampires do not have a reflection and sometimes do not cast a shadow, perhaps as a manifestation of the vampire's lack of a. Some traditions also hold that a vampire cannot enter a house unless invited by the owner; after the first invitation they can come and go as they please. Though folkloric vampires were believed to be more active at night, they were not generally considered vulnerable to. Methods of destruction Lithograph by R. Potential vampires were most often staked through the heart, though the mouth was targeted in Russia and northern Germany and the stomach in north-eastern Serbia. This act was seen as a way of hastening the departure of the soul, which in some cultures, was said to linger in the corpse. The vampire's head, body, or clothes could also be spiked and pinned to the earth to prevent rising. They also placed hawthorn in the corpse's sock or drove a hawthorn stake through the legs. In a 16th-century burial near , a brick forced into the mouth of a female corpse has been interpreted as a vampire-slaying ritual by the archaeologists who discovered it in 2006. In , over 100 skeletons with metal objects, such as bits, embedded in the torso have been discovered. Further measures included pouring boiling water over the grave or complete incineration of the body. In the Balkans, a vampire could also be killed by being shot or drowned, by repeating the funeral service, by sprinkling on the body, or by. In Romania, garlic could be placed in the mouth, and as recently as the 19th century, the precaution of shooting a bullet through the was taken. For resistant cases, the body was and the pieces burned, mixed with water, and administered to family members as a cure. In of Germany, a was placed in the mouth of suspected vampires. Ancient beliefs 1892 , by Tales of supernatural beings consuming the blood or flesh of the living have been found in nearly every culture around the world for many centuries. The term vampire did not exist in ancient times. Almost every nation has associated blood drinking with some kind of revenant or demon, or in some cases a deity. In India, for example, tales of , ghoul-like beings that inhabit corpses, have been compiled in the ; a prominent story in the tells of King and his nightly quests to capture an elusive one. The were one of the first civilisations to have tales of blood-drinking demons: creatures attempting to drink blood from men were depicted on excavated shards. Ancient and had tales of the mythical , synonymous with and giving rise to לילית and her daughters the from. Lilitu was considered a demon and was often depicted as subsisting on the blood of babies, and , female shape-changing, blood-drinking demons, were said to roam the night among the population, seeking victims. According to , estries were creatures created in the twilight hours before. An injured estrie could be healed by eating bread and salt given her by her attacker. Over time the first two terms became general words to describe witches and demons respectively. Empusa was the daughter of the goddess and was described as a demonic, -footed creature. She feasted on blood by transforming into a young woman and seduced men as they slept before drinking their blood. The Lamia preyed on young children in their beds at night, sucking their blood, as did the gelloudes or. Like the Lamia, the striges feasted on children, but also preyed on adults. They were described as having the bodies of crows or birds in general, and were later incorporated into Roman mythology as strix, a kind of nocturnal bird that fed on human flesh and blood. Many myths surrounding vampires originated during the. The 12th-century English historians and chroniclers and recorded accounts of revenants, though records in English legends of vampiric beings after this date are scant. The is another medieval example of an undead creature with similarities to vampires. Vampire-like beings were rarely written about in Jewish literature; the 16th-century rabbi Radbaz wrote of an uncharitable old woman whose body was unguarded and unburied for three days after she died and rose as a vampiric entity, killing hundreds of people. He linked this event to the lack of a guarding after death as the corpse could be a vessel for evil spirits. Vampires proper originate in folklore widely reported from Eastern Europe in the late 17th and 18th centuries. These tales formed the basis of the vampire legend that later entered Germany and England, where they were subsequently embellished and popularized. One of the earliest recordings of vampire activity came from the region of in modern , in 1672. Local reports cited the local vampire of the village Khring near as the cause of panic among the villagers. A former peasant, Jure died in 1656. Local villagers claimed he returned from the dead and began drinking blood from the people and sexually harassing his widow. The village leader ordered a stake to be driven through his heart, but when the method failed to kill him, he was subsequently beheaded with better results. During the 18th century, there was a frenzy of vampire sightings in Eastern Europe, with frequent stakings and grave diggings to identify and kill the potential revenants. Even government officials engaged in the hunting and staking of vampires. Despite being called the , during which most folkloric legends were quelled, the belief in vampires increased dramatically, resulting in a mass hysteria throughout most of Europe. The panic began with an outbreak of alleged vampire attacks in in 1721 and in the from 1725 to 1734, which spread to other localities. Two famous vampire cases, the first to be officially recorded, involved the corpses of and Miloš Čečar from Serbia. Blagojevich was reported to have died at the age of 62, but allegedly returned after his death asking his son for food. When the son refused, he was found dead the following day. Blagojevich supposedly returned and attacked some neighbours who died from loss of blood. In the second case, Miloš, an ex-soldier turned farmer who allegedly was attacked by a vampire years before, died while. After his death, people began to die in the surrounding area and it was widely believed that Miloš had returned to prey on the neighbours. Another famous Serbian vampire legend recounts the story of a certain , who lives in a watermill and kills and drinks blood from the millers. The character was later used in a story written by Serbian writer and in the Yugoslav 1973 horror film inspired by the story. The two incidents were well-documented. Government officials examined the bodies, wrote case reports, and published books throughout Europe. The problem was exacerbated by rural epidemics of so-claimed vampire attacks, undoubtedly caused by the higher amount of superstition that was present in village communities, with locals digging up bodies and in some cases, staking them. Dissertations on vampirology Title page of treatise on the chewing and smacking of the dead in graves 1734 , a book on vampirology by In 1597, wrote a dissertation on witchcraft titled in which he wrote the belief that demons could possess both the living and the dead. Within his , he explained the concept through the notion that and could possess the corpse of the deceased and walk the earth. As a devil borrows a dead body, it would seem so visibly and naturally to any man who converses with them and that any substance within the body would remain intolerably cold to others which they abuse. From 1679, Philippe Rohr devotes an essay to the dead who chew their shrouds in their graves, a subject resumed by Otto in 1732, and then by in 1734. The subject was based on the observation that when digging up graves, it was discovered that some corpses had at some point either devoured the interior fabric of their coffin or their own limbs. Ranft described in his treatise of a tradition in some parts of Germany, that to prevent the dead from masticating they placed a mound of dirt under their chin in the coffin, placed a piece of money and a stone in the mouth, or tied a handkerchief tightly around the throat. In 1733, Johann Christoph Harenberg wrote a general treatise on vampirism and the cites local cases. Theologians and clergymen also address the topic. Some theological disputes arose. The non-decay of vampires' bodies could recall the incorruption of the bodies of the saints of the Catholic Church. A paragraph on vampires was included in the second edition 1749 of De servorum Dei beatificatione et sanctorum canonizatione, On the of the servants of God and on of the blessed, written by Prospero Lambertini. In other words, vampires did not exist. Calmet conducted extensive research and amassed judicial reports of vampiric incidents and extensively researched theological and mythological accounts as well, using the scientific method in his analysis to come up with methods for determining the validity for cases of this nature. These revenants are called by the name of oupires or vampires, that is to say, ; and such particulars are related of them, so singular, so detailed, and invested with such probable circumstances and such judicial information, that one can hardly refuse to credit the belief which is held in those countries, that these revenants come out of their tombs and produce those effects which are proclaimed of them. Calmet had numerous readers, including both a critical and numerous supportive who interpreted the treatise as claiming that vampires existed. In the , Voltaire wrote: These vampires were corpses, who went out of their graves at night to suck the blood of the living, either at their throats or stomachs, after which they returned to their cemeteries. The persons so sucked waned, grew pale, and fell into ; while the sucking corpses grew fat, got rosy, and enjoyed an excellent appetite. It was in Poland, Hungary, , , Austria, and , that the dead made this good cheer. The controversy in Austria only ceased when Empress sent her personal physician, , to investigate the claims of vampiric entities. He concluded that vampires did not exist and the Empress passed laws prohibiting the opening of graves and desecration of bodies, sounding the end of the vampire epidemics. Other European countries followed suit. Despite this condemnation, the vampire lived on in artistic works and in local folklore. Non-European beliefs Beings having many of the attributes of European vampires appear in the folklore of Africa, Asia, North and South America, and India. Classified as vampires, all share the thirst for blood. Africa Various regions of Africa have folktales featuring beings with vampiric abilities: in the people tell of the iron-toothed and tree-dwelling , and the of the , which can take the form of a and hunts children. The eastern region has the , which can take the form of a large taloned bird and can summon thunder and lightning, and the people of tell of the ramanga, an outlaw or living vampire who drinks the blood and eats the nail clippings of nobles. The Americas The is an example of how a vampire belief can result from a combination of beliefs, here a mixture of French and African Vodu or. The stories of the Loogaroo are widespread through the and in the United States. Similar female monsters are the of , and the and of , while the of southern have the bloodsucking snake known as the. During the late 18th and 19th centuries the belief in vampires was , particularly in and eastern. The most famous, and most recently recorded, case of suspected vampirism is that of nineteen-year-old , who died in in 1892. Her father, assisted by the family physician, removed her from her tomb two months after her death, cut out her heart and burned it to ashes. Asia Vampires have appeared in since the late 1950s; the folklore behind it is western in origin. The is a being whose head and neck detach from its body to fly about seeking human prey at night. Legends of female vampire-like beings who can detach parts of their upper body also occur in the , and. The mandurugo is a variety of the that takes the form of an attractive girl by day, and develops wings and a long, hollow, thread-like tongue by night. The tongue is used to suck up blood from a sleeping victim. The manananggal is described as being an older, beautiful woman capable of severing its upper torso in order to fly into the night with huge bat-like wings and prey on unsuspecting, sleeping pregnant women in their homes. They use an elongated proboscis-like tongue to suck from these pregnant women. They also prefer to eat entrails specifically the and the and the phlegm of sick people. The Malaysian is a woman who obtained her beauty through the active use of or other unnatural means, and is most commonly described in local folklore to be dark or demonic in nature. She is able to detach her fanged head which flies around in the night looking for blood, typically from pregnant women. Malaysians hung jeruju thistles around the doors and windows of houses, hoping the Penanggalan would not enter for fear of catching its intestines on the thorns. The is a similar being from of Indonesia. A or Matianak in Indonesia, or or in Malaysia, is a woman who and became undead, seeking revenge and terrorising villages. She appeared as an attractive woman with long black hair that covered a hole in the back of her neck, with which she sucked the blood of children. Filling the hole with her hair would drive her off. Corpses had their mouths filled with glass beads, eggs under each armpit, and needles in their palms to prevent them from becoming langsuir. This description would also fit the. Jiang shi are usually represented as mindless creatures with no independent thought. This monster has greenish-white furry skin, perhaps derived from fungus or growing on corpses. Jiangshi legends have inspired a and literature in Hong Kong and East Asia. Films like and were released during the jiangshi cinematic boom of the 1980s and 1990s. Modern beliefs In modern fiction, the vampire tends to be depicted as a suave, charismatic. Despite the general disbelief in vampiric entities, occasional sightings of vampires are reported. Vampire hunting societies still exist, but they are largely formed for social reasons. Allegations of vampire attacks swept through during late 2002 and early 2003, with mobs stoning one person to death and attacking at least four others, including Governor , based on the belief that the government was colluding with vampires. In early 1970 local press spread rumours that a vampire haunted in London. Amateur flocked in large numbers to the cemetery. In January 2005, rumours circulated that an attacker had bitten a number of people in , England, fuelling concerns about a vampire roaming the streets. Local police stated that no such crime had been reported and that the case appears to be an. A vampire costume In 2006, a physics professor at the wrote a paper arguing that it is mathematically impossible for vampires to exist, based on. According to the paper, if the first vampire had appeared on 1 January 1600, and it fed once a month which is less often than what is depicted in films and folklore , and every victim turned into a vampire, then within two and a half years the entire human population of the time would have become vampires. In Europe, where much of the vampire folklore originates, the vampire is usually considered a fictitious being; many communities may have embraced the revenant for economic purposes. In some cases, especially in small localities, beliefs are still rampant and sightings or claims of vampire attacks occur frequently. In Romania during February 2004, several relatives of Toma Petre feared that he had become a vampire. They dug up his corpse, tore out his heart, burned it, and mixed the ashes with water in order to drink it. A similar spate of vigilante violence linked to vampire rumours occurred there in 2002. Vampirism and the also represent a relevant part of modern day's movements. The mythos of the vampire, his qualities, allure, and predatory archetype express a strong symbolism that can be used in ritual, energy work, and magick, and can even be adopted as a spiritual system. The vampire has been part of the occult society in Europe for centuries and has spread into the American sub-culture as well for more than a decade, being strongly influenced by and mixed with the aesthetics. Commentators have offered many theories for the origins of vampire beliefs and related mass hysteria. Everything ranging from to the early ignorance of the body's cycle after death has been cited as the cause for the belief in vampires. Pathology Decomposition Paul Barber in his book Vampires, Burial and Death has described that belief in vampires resulted from people of attempting to explain the natural, but to them inexplicable, process of death and decomposition. People sometimes suspected vampirism when a cadaver did not look as they thought a normal corpse should when disinterred. Rates of decomposition vary depending on temperature and soil composition, and many of the signs are little known. This has led vampire hunters to mistakenly conclude that a dead body had not decomposed at all or, ironically, to interpret signs of decomposition as signs of continued life. Corpses swell as gases from decomposition accumulate in the torso and the increased pressure forces blood to ooze from the nose and mouth. In the , an old woman's exhumed corpse was judged by her neighbours to look more plump and healthy than she had ever looked in life. The exuding blood gave the impression that the corpse had recently been engaging in vampiric activity. Darkening of the skin is also caused by decomposition. The staking of a swollen, decomposing body could cause the body to bleed and force the accumulated gases to escape the body. This could produce a groan-like sound when the gases moved past the vocal cords, or a sound reminiscent of when they passed through the anus. After death, the skin and gums lose fluids and contract, exposing the roots of the hair, nails, and teeth, even teeth that were concealed in the jaw. This can produce the illusion that the hair, nails, and teeth have grown. Premature burial It has also been hypothesized that vampire legends were influenced by individuals being because of shortcomings in the medical knowledge of the time. In some cases in which people reported sounds emanating from a specific coffin, it was later dug up and fingernail marks were discovered on the inside from the victim trying to escape. A problem with this theory is the question of how people presumably buried alive managed to stay alive for any extended period without food, water or fresh air. An alternate explanation for noise is the bubbling of escaping gases from natural decomposition of bodies. Another likely cause of disordered tombs is. Contagion Folkloric vampirism has been associated with clusters of deaths from unidentifiable or mysterious illnesses, usually within the same family or the same small community. The epidemic allusion is obvious in the classical cases of Petar Blagojevich and Arnold Paole, and even more so in the case of and in the vampire beliefs of New England generally, where a specific disease, tuberculosis, was associated with outbreaks of vampirism. As with the pneumonic form of , it was associated with breakdown of lung tissue which would cause blood to appear at the lips. Porphyria In 1985 biochemist proposed a link between the rare blood disorder and vampire folklore. Noting that the condition is treated by intravenous , he suggested that the consumption of large amounts of blood may result in haem being transported somehow across the stomach wall and into the bloodstream. Thus vampires were merely sufferers of porphyria seeking to replace haem and alleviate their symptoms. The theory has been rebuffed medically as suggestions that porphyria sufferers crave the haem in human blood, or that the consumption of blood might ease the symptoms of porphyria, are based on a misunderstanding of the disease. Furthermore, Dolphin was noted to have confused fictional bloodsucking vampires with those of folklore, many of whom were not noted to drink blood. Similarly, a parallel is made between sensitivity to sunlight by sufferers, yet this was associated with fictional and not folkloric vampires. In any case, Dolphin did not go on to publish his work more widely. Despite being dismissed by experts, the link gained media attention and entered popular modern folklore. Rabies has been linked with vampire folklore. Dr Juan Gómez-Alonso, a neurologist at Xeral Hospital in , Spain, examined this possibility in a report in. The susceptibility to garlic and light could be due to hypersensitivity, which is a symptom of rabies. The disease can also affect portions of the brain that could lead to disturbance of normal sleep patterns thus becoming nocturnal and. Legend once said a man was not rabid if he could look at his own reflection an allusion to the legend that vampires have no reflection. The disease can also lead to a drive to bite others and to a bloody frothing at the mouth. Psychodynamic theories In his 1931 treatise On the Nightmare, asserted that vampires are symbolic of several unconscious drives and. Emotions such as love, guilt, and hate fuel the idea of the return of the dead to the grave. Desiring a reunion with loved ones, mourners may the idea that the recently dead must in return yearn the same. From this arises the belief that folkloric vampires and revenants visit relatives, particularly their spouses, first. In cases where there was unconscious guilt associated with the relationship, the wish for reunion may be subverted by anxiety. This may lead to , which had linked with the development of morbid dread. Jones surmised in this case the original wish of a sexual reunion may be drastically changed: desire is replaced by fear; love is replaced by sadism, and the object or loved one is replaced by an unknown entity. The sexual aspect may or may not be present. Some modern critics have proposed a simpler theory: People identify with immortal vampires because, by so doing, they overcome, or at least temporarily escape from, their. The innate sexuality of bloodsucking can be seen in its intrinsic connection with and folkloric one with -like behaviour. Many legends report various beings draining other fluids from victims, an unconscious association with being obvious. Finally Jones notes that when more normal aspects of sexuality are repressed, regressed forms may be expressed, in particular ; he felt that is integral in vampiric behaviour. The aristocratic Count Dracula, alone in his castle apart from a few demented retainers, appearing only at night to feed on his peasantry, is symbolic of the parasitic. Psychopathology A number of murderers have performed seemingly vampiric rituals upon their victims. The late-16th-century Hungarian countess and mass murderer became particularly infamous in later centuries' works, which depicted her bathing in her victims' blood in order to retain beauty or youth. Modern vampire subcultures Vampire lifestyle is a term for a contemporary subculture of people, largely within the , who consume the blood of others as a pastime; drawing from the rich recent history of popular culture related to cult symbolism, , the fiction of , and the styles of Victorian England. Active vampirism within the vampire subculture includes both blood-related vampirism, commonly referred to as sanguine vampirism, and , or supposed feeding from energy. Vampire bats A in Peru Although many cultures have stories about them, have only recently become an integral part of the traditional vampire lore. Vampire bats were integrated into vampire folklore after they were discovered on the South American mainland in the 16th century. The three species of vampire bats are all to Latin America, and there is no evidence to suggest that they had any relatives within human memory. It is therefore impossible that the folkloric vampire represents a distorted presentation or memory of the vampire bat. The bats were named after the folkloric vampire rather than vice versa; the records their folkloric use in English from 1734 and the zoological not until 1774. The vampire bat's bite is usually not harmful to a person, but the bat has been known to actively feed on humans and large prey such as cattle and often leaves the trademark, two-prong bite mark on its victim's skin. The literary transforms into a bat several times in the novel, and vampire bats themselves are mentioned twice in it. The 1927 stage production of Dracula followed the novel in having Dracula turn into a bat, as did the , where would transform into a bat. The bat transformation scene was used again by in 1943's. Such fiction began with 18th-century poetry and continued with 19th-century short stories, the first and most influential of which was 's The Vampyre 1819 , featuring the vampire. Lord Ruthven's exploits were further explored in a series of vampire plays in which he was the. The vampire theme continued in serial publications such as 1847 and culminated in the pre-eminent vampire novel in history: by Bram Stoker, published in 1897. Over time, some attributes now regarded as integral became incorporated into the vampire's profile: fangs and vulnerability to sunlight appeared over the course of the 19th century, with Varney the Vampire and Count Dracula both bearing protruding teeth, and 1922 fearing daylight. The cloak appeared in stage productions of the 1920s, with a high collar introduced by playwright to help Dracula 'vanish' on stage. Lord Ruthven and Varney were able to be healed by moonlight, although no account of this is known in traditional folklore. Implied though not often explicitly documented in folklore, is one attribute which features heavily in vampire film and literature. Much is made of the price of eternal life, namely the incessant need for blood of former equals. Byron was also credited with the first prose fiction piece concerned with vampires: The Vampyre 1819. Byron's own dominating personality, mediated by his lover in her unflattering roman-a-clef Glenarvon a Gothic fantasia based on Byron's wild life , was used as a model for Polidori's undead protagonist. The Vampyre was highly successful and the most influential vampire work of the early 19th century. The story was published in book form in 1847 and runs to 868 double-columned pages. It has a distinctly suspenseful style, using vivid imagery to describe the horrifying exploits of Varney. Another important addition to the genre was 's story 1871. Like Varney before her, the vampire Carmilla is portrayed in a somewhat sympathetic light as the compulsion of her condition is highlighted. No effort to depict vampires in popular fiction was as influential or as definitive as 's Dracula 1897. Its portrayal of vampirism as a disease of contagious demonic possession, with its undertones of sex, blood and death, struck a chord in Europe where and were common. The vampiric traits described in Stoker's work merged with and dominated folkloric tradition, eventually evolving into the modern fictional vampire. The first chapter of the book was omitted when it was published in 1897, but it was released in 1914 as Dracula's Guest. The latter part of the 20th century saw the rise of multi-volume vampire epics. The first of these was Gothic romance writer 's series 1966—71 , loosely based on the contemporary American TV series. It also set the trend for seeing vampires as poetic rather than as the more traditional embodiment of evil. This formula was followed in novelist Anne Rice's highly popular and influential 1976—2003. The 21st century brought more examples of vampire fiction, such as 's series, and other highly popular vampire books which appeal to teenagers and young adults. Such vampiric novels and allied vampiric and vampiric stories are a remarkably popular and ever-expanding contemporary publishing phenomenon. Vampires in the 2005—2008 by ignore the effects of garlic and crosses and are not harmed by sunlight, although it does reveal their supernatural status. Film and television 1960s television's Dark Shadows, with 's vampire character Considered one of the preeminent figures of the classic horror film, the vampire has proven to be a rich subject for the film and gaming industries. These included the 1922 German silent film , directed by and featuring the first film portrayal of Dracula—although names and characters were intended to mimic Dracula 's, Murnau could not obtain permission to do so from Stoker's widow, and had to alter many aspects of the film. Universal's 1931 , starring Béla Lugosi as the Count, was the first to portray Dracula. The decade saw several more vampire films, most notably in 1936. The legend of the vampire continued through the film industry when Dracula was reincarnated in the pertinent series of films, starring as the Count. The successful 1958 starring Lee was followed by seven sequels. Lee returned as Dracula in all but two of these and became well known in the role. By the 1970s, vampires in films had diversified with works such as 1970 , an African Count in 1972's , the BBC's featuring French actor as Dracula and as , and a Nosferatu-like vampire in 1979's , and a remake of Nosferatu itself, titled with the same year. Several films featured the characterisation of a female, often lesbian, vampire such as Hammer Horror's 1970 , based on Carmilla, though the plotlines still revolved around a central evil vampire character. The , on American television from 1966 to 1971 and produced by , featured the vampire character , portrayed by Canadian actor , which proved partly responsible for making the series one of the most popular of its type, amassing a total of 1,225 episodes in its nearly five-year run. The pilot for the later Dan Curtis 1972 television series revolved around reporter Carl Kolchak hunting a vampire on the. Later films showed more diversity in plotline, with some focusing on the vampire-hunter, such as in the ' films and the film. Buffy, released in 1992, foreshadowed a vampiric presence on television, with adaptation to a long-running hit and its spin-off. Still others showed the vampire as protagonist, such as 1983's , 1994's and its indirect sequel of sorts , and the 2007 series. The 1992 film became the then-highest grossing vampire film ever. This increase of interest in vampiric plotlines led to the vampire being depicted in films such as and , and the Russian and a TV miniseries remake of , both from 2004. The series premiered on in 2007, featuring a character portrayed as Henry Fitzroy, illegitimate son of turned vampire, in modern-day , with a female former Toronto detective in the starring role. A 2008 series from HBO, entitled , gives a take to the vampire theme. In 2008 the series became popular in Britain. It featured an unconventional trio of a vampire, a werewolf and a ghost who are sharing a flat in. Another popular vampire-related show is CW's. The continuing popularity of the vampire theme has been ascribed to a combination of two factors: the representation of and the perennial dread of mortality. Games The has been influential upon modern vampire fiction and elements of its terminology, such as embrace and sire, appear in contemporary fiction. Popular include , which is an extension of the original Bram Stoker novel Dracula, and. The Vampire Film: From Nosferatu to Interview with the Vampire pp. New York: Limelight Editions. Retrieved 26 January 2017. The Vampire Film: From Nosferatu to Interview with the Vampire pp. New York: Limelight Editions. Oxford English Dictionary 2nd ed. Vampires as Creatures of the Imagination: Theories of Body, Soul, and Imagination in Early Modern Vampire Tracts 1659—1755. Archived from on 26 September 2007. Archived from on 14 June 2006. Retrieved 13 June 2006. Dictionnaire étymologique de la langue française in French. Mify Narodov Mira in Russian. Etimologičeski i pravopisen rečnik na bǎlgarskiya knižoven ezik. Живая Старина in Russian. Archived from on 25 February 2007. Retrieved 28 February 2007. Archived from on 12 January 2008. The Reader's Digest Book of strange stories, amazing facts: stories that are bizarre, unusual, odd, astonishing, incredible... Modern Greek Folklore and Ancient Greek Religion. Cambridge: Cambridge University Press. Testamento del paisa in Spanish 7th ed. An Encyclopaedia of Occultism. New Hyde Parks: University Books. Die Bestattung in Litauen in der vorgeschichtlichen Zeit in German. Journal of the Gypsy Lore Society. Mitteilungen der schlesischen Gesellschaft für Volkskunde in German. Treatise on the Apparitions of Spirits and on Vampires or Revenants: of Hungary, Moravia, et al. The Element Encyclopedia of Vampires. Aberglaube und Stafrecht in German. Handwörterbuch des deutschen Aberglaubens in German. Wiener völkerkundliche Mitteilungen in German. In Search of Dracula. London: Tylston and Edwards. Retrieved 5 December 2010. Transactions and Proceedings of the American Philological Association. University of Pennsylvania Press. Folklore 120 : 309. Preternature: Critical and Historical Studies on the Preternatural. The New Annotated Dracula. Real cities: modernity, space and the phantasmagorias of city life. London: Sage Publications Ltd. Belgium: Peteers, Bondgenotenlaan 153. Retrieved 20 November 2015. The vampire book: The encyclopedia of the undead. Visible Ink Press, 2010. Sang pour Sang, Le Réveil des Vampires, Gallimard, coll. Historie des vampires: Autopsie d'un mythe. De servorum Dei beatificatione et sanctorum canonizatione. Archives internationals d'histoire des sciences. Treatise on the Apparitions of Spirits and on Vampires or Revenants: of Hungary, Moravia, et al. Chiloe Misterioso: Turismo, Mitologia Chilota, leyendas in Spanish. Chile: Ediciones de la Voz de Chiloe. American Journal of Physical Anthropology. Kwaidan: Stories and Studies of Strange Things. Boston: Houghton, Mifflin and Company. Creatures of Philippine Lower Mythology. Hong Kong: Joint Publishing H. The Religious System of China. CineAction 78 : 46—51. Draculas, Vampires, and Other Undead Forms. The Highgate Vampire: The Infernal World of the Undead Unearthed at London's Highgate Cemetery and Environs. The New York Times. Archived from on 2017-10-20. Australian Folklore: A Yearly Journal of Folklore Studies. University of New England 12 : 143—148. Popular spiritualities: The politics of contemporary enchantment. Vampires in Their Own Words: An Anthology of Vampire Voices. Woodbury MN: Llewellyn Worldwide. Retrieved 29 June 2015. Retrieved 25 December 2007. The Mississauga News online. Retrieved 9 November 2009. Retrieved 18 March 2007. Journal of Abnormal Psychology. Vampires, Mummies, and Liberals: Bram Stoker and the Politics of Popular Fiction. Stockholms spökhus och andra ruskiga ställen in Swedish. Symbolic and Mythological Animals. American College of Heraldry. Australian Folklore: A Yearly Journal of Folklore Studies. University of New England 16 : 97—106. Retrieved 1 November 2015. New York: Taylor P. Retrieved 8 August 2014. Legends of Blood: The Vampire in History and Myth. London: NPI Media Group. Westport, Connecticut: Greenwood Publishing Group. Vampires, Burial and Death: Folklore and Reality. New York: Yale University Press. Beiträge zur Südosteuropa-Forschung: Anlässlich des I. Internationalen Balkanologenkongresses in Sofia 26. Encyclopedia of Monsters: Bigfoot, Chinese Wildman, Nessie, Sea Ape, Werewolf and many more... London: Michael O'Mara Books Ltd. La mythologie du vampire en Roumanie in French. Essai historique, critique et littéraire in French. Les tribunaux secrets : ouvrage historique in French. Vampyres, Lord Byron to Count Dracula. Lust for Blood: The Consuming Story of Vampires. La stirpe di Dracula: Indagine sul vampirismo dall'antichità ai nostri giorni in Italian. Lilith, the First Eve: Historical and Psychological Aspects of the Dark Feminine. Einsiedeln, Switzerland: Daimon Verlag. In Reinhard Breymayer and Hartmut Froeschle eds. In dem milden und glücklichen Schwaben und in der Neuen Welt: Beiträge zur Goethezeit. Stuttgart: Akademischer Verlag Stuttgart. Australian Folklore: A Yearly Journal of Folklore Studies. University of New England 16 : 97—106. Retrieved 1 November 2015. Australian Folklore: A Yearly Journal of Folklore Studies. University of New England 12 : 143—148. London: Hogarth Press and Institute of Psycho-Analysis. Vampires: The World of the Undead. Dracula Was a Woman. Lilith's Cave: Jewish tales of the supernatural. The Monster Show: A Cultural History of Horror. V is for Vampire. The Vampire Film: From Nosferatu to Bram Stoker's Dracula. The Vampire in Europe. Gramercy Books: New York. Народни обичаји, веровања и пословице код Срба in Serbian. Journal of the History of Ideas. The Book of Vampires. New York: Causeway Books.
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