Journal of Vampirology - 1984 - Vol 1 No 3

Magazine Overview

Title: JOURNAL OF VAMPIROLOGY
Volume: I
Issue: 3
Date: 1984
Publisher: John L. Vellutini

This issue of the Journal of Vampyrology presents a collection of articles exploring the darker aspects of human behavior, folklore, and criminal psychology, with a particular focus on vampirism and related phenomena. The cover features an illustration of Huehueceotl, the Aztec fire god, which is also described as a reasonable facsimile of a Windigo.

Editorial

The editor welcomes readers to what is described as the most accomplished issue to date. Featured articles include Ed Austin's review of the Windigo Psychosis, an in-depth look at Jack the Ripper, and an analysis of the 'odor of corruption' often attributed to legendary vampires. The editor also mentions his own bacteriological theories concerning vampirism and notes that the journal will continue to publish accounts of contemporary murder involving blood-drinking or related behaviors, viewing them as atavistic patterns linked to lust murder, necrophilia, and cannibalism.

Corrections from the previous issue are noted, including the spelling of 'HOMOEROTICISM' to 'HEMOEROTICISM'. The editor also addresses Raymond McNally's claim that Erzebet Bathory's bathing in blood was a legend, acknowledging that while he was aware of McNally's findings, he remains unconvinced that Bathory was merely a victim of 'bad press'.

Future articles are planned on the 'Viscera Suckers of Southeast Asia', methods for amassing material on vampirism, the 'Epidemiology of Human Vampirism' series (including plague and porphyria), and the extraterrestrial origins of vampirism.

The Windigo (by Edwin Austin)

Edwin Austin's article defines the Windigo as a mythical eater of flesh and drinker of blood, with variations of the name and legend found in North American Indian beliefs. The spelling 'Windigo' is attributed to Morton Teicher's 1960 book, 'The Windigo Psychosis', which contains 44 case histories of Cree and Ojibway Windigos. These accounts, drawn from police and trial records, describe individuals who left mutilated corpses. The article suggests that the Cree and Ojibway languages consolidated three separate phenomena into one word because they all produced a similar effect: a horribly mutilated corpse.

Over 400 cases spanning from the arrival of Europeans to 1875 are summarized, some being legends and others eyewitness accounts. The origins of the Windigo belief are explored, including the possibility of a link to Sasquatch/Bigfoot due to resemblances with starvation cannibalism among tribes and psychotic killings. A Windigo, if it escaped detection, would prey on fellow tribesmen, often family members, characterized by a dirty, wild-eyed, and incoherent state. Tribes would kill such individuals, either summarily or through ritual strangulation if the condition was admitted.

Austin draws parallels between the Windigo phenomenon and other cases of psychotic mass murder, such as those attributed to Elizabeth Bathory and Vlad of Wallachia, as well as Gilles de Rais and Sgt. Bertrand. Identical patterns are noted in Africa (Leopard Men, Mau Mau) and India (Kali worship), linking these to social and political turmoil. The article posits that social stress, epidemic disease, crop disease, and insect plagues often coincide with these phenomena.

The editor adds a note, agreeing that social unrest and stress contribute to divergent phenomena. He recalls a professor's theory that the human race was on the verge of a nervous breakdown, leading to increased drug use and a regression to more atavistic behaviors like blood-drinking and cannibalism, which he sees as not fundamentally different from mass murderers.

Was Jack the Ripper a Vampire?

This article delves into the Whitechapel murders of 1888, committed by the still-unsolved Jack the Ripper. It examines the possibility that the Ripper was a human vampire, or 'hemocide', focusing on the graphic details of the seven murders.

The article details the victims: Emma Smith, Martha Tabram, Mary Ann Nichols, Annie Chapman, Elizabeth Stride, Catherine Eddowes, and Mary Jane Kelly. The mutilations are described in graphic detail, including throat slashings, abdominal disembowelment, removal of organs (kidneys, uterus), and extreme mutilation of genitalia and faces. The report on Mary Jane Kelly's remains is particularly gruesome, detailing the near-severing of her head, removal of breasts, stripping of flesh from her thighs and legs, and the placement of organs and flesh on the table.

The author questions whether the Ripper drank the blood of his victims or derived pleasure from the sight of it, similar to Peter Kürten. Evidence suggests the Ripper strangled victims before slitting their throats, possibly for dramatic effect or to facilitate blood drinking. A letter attributed to the Ripper, written in red ink from a victim's blood, is cited.

The article discusses the practice of disabling corpses to prevent reanimation, such as decapitation or breaking leg bones, and suggests the Ripper's mutilations might have served a similar purpose or been a symbolic act. It explores the idea that the Ripper may have removed organs as 'souvenirs' or due to a possible syphilitic condition, targeting prostitutes as part of a crusade against those who 'condemned themselves to death by their very profession'. The external genitalia were slashed, and the uterus removed, possibly to extirpate 'womanhood'.

The article also considers the psychological aspects, suggesting that frustration and latent misogyny can increase in men, leading to crimes like wife-beating, rape, and lust murder as attempts to assert male superiority. A recent theory is mentioned that depicts the Ripper as a 'cuckolded, deserted, angry husband'.

Further speculation includes the possibility that the Ripper deliberately removed Mary Jane Kelly's uterus due to a perceived discrepancy in paternity recognition, or as a symbolic act related to his own sexual ambivalency. The article draws parallels with serial killers like Ed Gein and Richard Chase, who engaged in necrophilia and cannibalism, respectively.

Another theory presented is that the Ripper was a 'hemoritualist' performing elaborate ceremonies. Crime writer Leonard Gribble suggested the Ripper was a black magician, with murders timed to lunar phases and mutilations forming a 'precise sacrificial pattern' for a black mass, possibly creating a 'power pentagram' using extirpated organs. The final victim, Mary Jane Kelly, being pregnant, is seen as an 'ultimate sacrifice of homage to Satan'.

Aleister Crowley is mentioned as claiming to know the Ripper's identity and motive, suggesting the murders were an operation for 'Supreme Magical Power', with the seven women forming a 'Cavalry cross of seven points' to achieve invisibility. The article also briefly touches upon the 'Axeman of New Orleans' as a similar figure who challenged police and claimed invisibility.

Two new suspects are proposed: Bram Stoker, author of Dracula, due to his temperament, possible latent homosexuality, and association with courtesans, and Henry Irving, a stage actor for whom Stoker worked. The article notes that Stoker's wife was frigid and that Stoker may have contracted a disease that led to his death.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the darker aspects of human nature, including vampirism, cannibalism, psychosis, and extreme violence. The journal appears to adopt a stance that views these phenomena not as purely supernatural but as potentially rooted in psychological disturbances, social stress, and atavistic behaviors. The editor explicitly states a willingness to explore contemporary cases of violence and blood-drinking, suggesting a belief that such acts are manifestations of primal behavioral patterns. The articles frequently draw parallels between historical figures, folklore, and modern criminal cases, indicating an interest in identifying underlying patterns in human aggression and the supernatural or quasi-supernatural beliefs that surround it. The journal seems to lean towards a scientific or psychological explanation for phenomena often relegated to myth and legend, seeking to uncover the 'real-life underpinnings' of these dark narratives.

This issue of the magazine focuses on the topic of "The Odor of Corruption," exploring the various theories and characteristics associated with vampires. The content delves into historical beliefs, scientific explanations, and literary connections.

The Odor of Corruption

The article begins by noting that a peculiar stench is a characteristic often attributed to vampires, and it proposes four possible explanations for this malodor: demonological, putrefactive, bacteriological, and cannibalistic.

Demonological Theory

This theory suggests that the presence of vampires was attributed to demonological origins by 17th-century theologians who found the idea of the dead returning to corporeal existence to be a perversion of Christ's promise of resurrection. The Jesuit Delrio is cited as believing that the Devil could animate dead bodies, making them appear alive. Philip Rohr's comments on the act of manducation (eating) by corpses are also linked to this theory, suggesting that the Devil might use a suitable body as an instrument. Leone Allaci's work is mentioned in relation to the Greek variant of the vampire, the Burculacas, whose name is described as meaning "bad black mud" and exhaling a "noisome stench." An example is given of a corpse exhumed in Neinstade whose rotting members and offal polluted the air, causing the death of a shepherd, his wife, and two daughters. The article notes that instances of vampirism often preceded severe outbreaks of the plague.

The text further explores the idea that demons themselves were said to emit a peculiar odor, possibly from sulfur pits in depictions of hell, or as a reflection of the magnitude of their sin. This spiritual "dry rot" was believed by some individuals, like Saint Pachomius and Abbot Eugendis, to be detectable.

Putrefactive Theory

This theory posits that the stench associated with vampires is simply due to the normal process of tissue decay. However, it notes that vampire bodies were often found incorrupt, leading to the hypothesis that the vampire's need for blood might be related to retarding decomposition. The compelling need for blood is framed as a way to avoid being "devoured from within."

Bacteriological Theory

Closely related to the putrefactive theory, this explanation focuses on bacterial intervention as the cause of decomposition. Normally, intestinal bacteria break down food, but upon death, they can invade the bloodstream and dissolve the corpus. The article highlights *Clostridium perfringens* (or *welchii*) as a major contributing factor. This bacterium is a common resident of the intestinal tract and thrives on dead tissue. Its ability to form spores makes it resistant to germicides, and its presence in a wound can lead to tissue necrosis. A striking manifestation is its rapid production of noxious gas, which can cause gas gangrene. The symptoms of gas gangrene, such as distended abdomen, bloated face and neck, protruding tongue, bloodstained froth at the mouth and nostrils, and distended genitalia, are described in detail. These physical characteristics are compared to descriptions of "undead" vampires, including their swollen appearance and bloodstained froth. The text also mentions Greek vampires being described as "puffed and swell[ed] out and are inflated like balloons," and that their bodies, when exhumed, could sound like "hollow drums." Joseph Pitton de Tournefort's account of a Greek "vampire" exhumation, where the corpse stank so foully that frankincense was burned, is also presented. The article suggests that the presence of gas gangrene was a strong factor in distinguishing a corpse afflicted with the "vampire taint." Slavic vampires, however, were described as having a red appearance, possibly due to blistering, skin slip, or ecchymosis from internal gas pressure.

The significance of garlic as a prophylactic measure is discussed in relation to the bacteriological theory. Garlic's germicidal properties, derived from allyl disulfate, are responsible for its pungent odor. Garlic was also historically used to prevent the spread of gangrenous infections and to disinfect burial grounds. The article notes that garlic was considered valuable in averting vampiric attack and providing succor from the plague, suggesting a strong link between the two.

Cannibalistic Theory

The fourth category explored is the cannibalistic approach. This theory suggests that vampires might have been more likely flesh eaters (necrophagists) than just blood-drinkers, feasting on the remains of newly dead bodies. This is linked to the idea that if vampirism has a bacteriological origin, then dietary habits might continue in the undead state. The article posits that the noxious smell could be attributed to halitosis from decaying meat lodged between the teeth of mammalian predators, and by extension, vampires. It also suggests that the vampire's fingernails, described as large and black due to congealed blood, could be a source of infection, similar to the claws of lions or leopards. The resultant infection, known as septicemia or blood-poisoning, could lead to death. The foul smell and rapid death of victims might be linked to the cannibalistic practices of the vampire and septicemia. The association of vampires with cemeteries is interpreted as a predilection for readily available human flesh rather than a need to return to a gravesite before dawn.

Other Phenomena and Conclusion

The article concludes by stating that the analysis of the odor of corruption is not exhaustive and that other phenomena, such as poltergeist activity, Bigfoot, and UFO sightings, can also manifest strong putrid smells. The author suggests that this subject of foul smells deserves greater attention for understanding not only vampire legends but also other paranormal phenomena.

Bibliography and References

The issue includes extensive bibliographies and references, citing numerous books and articles related to Jack the Ripper, vampirism, crime, and folklore. Notable authors and works mentioned include Jay Robert Nash, Edwin S. Hartland, Jed Hinds, Robert Briffault, Richard Whittington-Egan, Robert Tallant, Ward Damio, Daniel Farson, Alvin E. Moore, George Stanley Godwin, Montague Summers, and James Clark.

Newspaper Watch

A brief section titled "Newspaper Watch" reports on Hayward (Calif.) State University considering changing its athletic team nickname from "Pioneers" to "Vampires." The university's public relations director, Dennis Lavery, is quoted as saying the change would be from "comatose, nondescript Pioneers to an active, aggressive mammal that strikes fear into the heart." The editor notes ironically that Transylvania University also has the Pioneers nickname, calling it an "omen."

Recurring Themes and Editorial Stance

The recurring theme is the exploration of the supernatural and the unexplained through a combination of historical research, folklore analysis, and a speculative, almost scientific, approach to phenomena like vampirism. The editorial stance appears to be one of open inquiry, presenting various theories and historical accounts without definitively endorsing one over the others, while also acknowledging the limitations of current knowledge and the need for further research. The connection between different paranormal phenomena, such as vampirism, plague, and even UFOs, through shared characteristics like foul odors, is a recurring motif.

This document is a scanned page from a publication titled "Tabloid Watch," featuring an article by Jock Cooper dated June 12, 1984, titled "Cultists Kill To Join Club." The article focuses on the confessions of Henry Lee Lucas, a convicted mass killer.

"Cultists Kill To Join Club" Article

The article reports that Henry Lee Lucas, a convicted mass killer facing execution, claims to have belonged to a nationwide devil-worshipping cult called "The Hands of the Devil." This cult allegedly required its initiates to commit a murder as part of their membership process. The cult is described as stalking innocent victims across the country and ritually murdering them to achieve "a reincarnation of the Devil."

Henry Lee Lucas, aged 47, was convicted of four killings and awaits execution for the murder of a female hitchhiker in central Texas. However, Lucas himself has confessed to killing approximately 360 people in various states between 1975 and his arrest in Texas in 1983.

Lucas is quoted as saying, "I belong to the cult. It was a Devil's organization. For initiation, you would have to go out and kill a person." He stated that he joined the cult after being approached by a member in Shreveport, Louisiana, and attended meetings with hundreds of people.

Currently, Lucas has converted to Christianity and is providing details about the cult to police and authorities, expressing a desire to see it destroyed. He believes the cult's murders and crucifixions go against biblical teachings. His conversion was facilitated by Sister Clemmie, a Catholic lay worker in Williamson County, central Texas.

Lucas also revealed that the cult would arrange contracts for killings, providing money and transportation. He was unsure how the cult selected its victims. Authorities have charged Lucas with over 20 murders in six states, and his statements have reportedly linked him to more than 100 unsolved slayings nationwide. Investigators find his recollections to be detailed and consistent with the facts of other cases.

Lucas credits Sister Clemmie with helping him understand that God gave him the memory to recall murder details from years past. Texas Ranger Sgt. Bob Prince confirmed that authorities are aware of Lucas' story and are investigating it.

Lucas, who lived a transient life, was recruited into "The Hands of the Devil" after being convicted of killing his own mother. He previously served 10 years in jail and mental hospitals. His childhood was unhappy, and he lost an eye early in life, leading to ridicule from other children.

Lucas admitted to sometimes killing simply to fulfill a desire for sex with dead women. He stated, "The biggest majority were killed out of hate. I don't hate women, but I hate what they do. They put themselves in predicaments they shouldn't put themselves in." He frequently picked up female hitchhikers, and when conversations turned to sex and money, which he disliked, many ended up dead.

He reiterated that the cult often performed ritual cremations and crucifixions, marking bodies with crosses or other symbols. Lucas mentioned traveling with another cult member who engaged in even more extreme acts, such as consuming human flesh and drinking human blood.

One of Lucas' companions, Ottis Toole, has been implicated in other killings and faces trial in Florida for an arson death.

An editor's note clarifies that the cult organization was previously referred to as "The Hands of Death" in an earlier issue, but Dennis Passero of Conspiracy Tracker confirmed the name "The Hands of the Devil." The note also lists several articles and publications that provide further information on Henry Lee Lucas and his alleged crimes.

Corrections

The document also includes a "Corrections" section, listing eight minor corrections for previous articles, including grammatical fixes and word substitutions.

Recurring Themes and Editorial Stance

The primary theme of this issue is the dark underbelly of cult activity and serial crime, exemplified by the case of Henry Lee Lucas. The article presents Lucas's confessions and claims about "The Hands of the Devil" in a straightforward, reportorial manner, suggesting a focus on sensational true crime stories. The inclusion of corrections indicates a commitment to accuracy, despite the tabloid nature of the publication. The editorial stance appears to be one of informing the public about disturbing criminal activities and the potential dangers posed by extremist groups.