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The legend originated in Slavic Europe, where the word “vampire” first appeared in the tenth century. Bell believes that Slavic and Germanic immigrants brought the vampire superstitions with them in the 1700s, perhaps when Palatine Germans colonized Pennsylvania, or Hessian mercenaries served in the Revolutionary War. “My sense is that it came more than one time through more than one source,” he says.
The first known reference to an American vampire scare is a scolding letter to the editor of the Connecticut Courant and Weekly Intelligencer, published in June 1784. Councilman Moses Holmes, from the town of Willington, warned people to beware of “a certain Quack Doctor, a foreigner” who had urged families to dig up and burn dead relatives to stop consumption. Holmes had witnessed several children disinterred at the doctor’s request and wanted no more of it: “And that the bodies of the dead may rest quiet in their graves without such interruption, I think the public ought to be aware of being led away by such an imposture.”
But some modern scholars have argued that the vampire superstition made a certain degree of practical sense. In Vampires, Burials and Death, folklorist Paul Barber dissects the logic behind vampire myths, which he believes originally arose from unschooled but astute observations of decay. (Bloated dead bodies appear as if they have recently eaten; a staked corpse “screams” due to the escape of natural gases, etc.) The seemingly bizarre vampire beliefs, Barber argues, get at the essence of contagion: the insight that illness begets illness, and death, death.
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