Vampires Feed on Fear

The tragic tale of the Brown family in Exeter, Rhode Island exemplifies the historical vampire conspiracy theories that emerged when fear and ignorance collided with unexplained illnesses in the 19th century.

The tragic tale of the Brown family in Exeter, Rhode Island

In the late 1800s, the Brown family suffered the loss of multiple members to a mysterious disease. Mary Eliza, the mother, and her daughters, Mary Olive and Lena, succumbed to the illness in quick succession. When Edwin, the only surviving son, also fell ill, the community's fear led them to suspect that Lena, who had recently died, had become a vampire and was draining life from her brother.

After some convincing and out of fear of community backlash and the desire to save his son, George Brown, the family patriarch, consented to exhume the bodies of his deceased family members. Lena's heart and liver were burned and the ashes mixed with water to create a tonic for Edwin in hopes of curing him. Unfortunately, despite an initial improvement, Edwin died about two months later. George Brown lived until 1922, misinterpreted by some as proof that the "vampire" was stopped.

Local citizens insisted that Lena, who had died of what was likely tuberculosis, was a vampire preying on her brother Edwin after her death. Lena had even sewed a quilt as a child, with material from the 1870s and 1880s, a treasured possession that still belongs to her distant family in Exeter. Edwin’s deteriorating health was of such concern that after returning from Colorado Springs, where he sought healthier air, the community resorted to desperate measures.

The community opted for ritual cannibalism, believing that the only way to stop Lena from preying on her brother was to consume part of her remains.

Dr. Metcalf and the townspeople exhumed Lena’s body and misinterpreted the lack of decomposition and blood in her mouth as evidence of vampirism. George Brown agreed to this course of action, driven by social pressure and the need to conform to community beliefs. The gathered group removed and burned her heart, giving the ashes to Edwin as a drink.

Despite the lack of early belief in vampires, George allowed the exhumation to prevent being blamed or ostracized if he refused and others fell ill. His actions reflected the pressure to conform to the community’s superstitions. The occurrence suggested a grave misunderstanding of the signs of disease, which were believed to be vampirism.

The role of fear, ignorance, and scapegoating in historical vampire panics

The spread of tuberculosis, colloquially known as consumption, which was kill ...

The resurgence of vampire myths in contemporary times continues to capture the public imagination, leading to strange events in various locations such as London's Highgate Cemetery and the emerging panic over "Anima-Popa" in Malawi.

The Highgate Vampire panic in 1970s London

Various Strange Sightings and Resulting Hysteria

In the 1970s, Highgate Cemetery in London became the center of a vampire legend with reports of numerous strange sightings, from a man in a tall top hat to ethereal figures and the sounds of ringing bells. The area was believed to be the hunting ground of a vampire, leading to a sensation that attracted vampire hunters. Amid economic difficulties and unemployment, the figure of the vampire emerged as a supernatural scapegoat for societal issues.

Media Frenzy and Financial Exploitation

The fixation on the supposed Highgate Vampire escalated into a media frenzy due to the involvement of David Farrant and Sean Manchester, who both reported encounters with and sought to expose the alleged vampire through various publicized actions, contributing to the hysteria. Their rivalry and differing accounts were widely covered by media, which drew attention to and amplified the panic.

Both Farrant and Manchester wrote books and made TV appearances exploiting the phenomenon for years after the initial event. Even politically, Farrant attempted to capitalize on his notoriety, suggesting a mix of belief and opportunism in the vampire narrative. A podcast implies that the entire story might have been a deliberate hoax for fame and profit, as both Manchester and Farrant were part of the British Occult Society, hinting at possible collusion.

Public's Fascination and Social Anxieties

During a televised report on the vampire legend, hordes of self-proclaimed vampire hunters descended upon the cemetery, especially after a broadcast on Friday, March 13, 1970. The underlying social and economic anxieties of that era in Britain likely played into the public's willingness to believe in, and their reaction to, the vampire threat.

The Anima-Popa panic in Malawi and Mozambique

Bloodsucker Rumors and Political Instability

A similar form of mass hysteria occurred in Malawi and Mozambique, primarily in 2002 and again in 2017, where "Anima-Popa" or blood-suckers were said to be government agents draining people's blood. These conspiracy theories emerged during times of hardship like economic duress and food shortages. Accusations that the government was bartering blood for foreign aid led to social unrest and ...

The podcast explores the enduring allure of vampire conspiracy theories and their deep-rooted connections to humanity's search for explanations to the invisible threats we face.

The enduring power of supernatural explanations for invisible threats

In a world brimming with scientific knowledge, the grip of supernatural explanations on our collective psyche has not waned. These esoteric beliefs continue to cast a powerful spell, as evidenced by the perennial conviction in vampires and other ethereal beings. This tenacity stems not just from the need to comprehend the enigmas of mysterious diseases or unseen dangers but also from the rich narrative of folklore immortalized through media such as books, films, and the internet.

Tangible scapegoats and opportunities for action

Vampire conspiracy theories carve out a visible adversary from the intangible woes plaguing a community. They offer a focus for collective anxieties and provide a semblance of control, through tangible forms of action such as exhuming and "destroying" the supposed vampire. This need for a concrete foe to combat keeps such supernatural explanations resilient and pervasive.

Media dissemination across generations and borders

These cryptic tales of nightwalkers endure through time and space, with veins that run deep into our cultural bloodstream. Whether whispered in the dark corners of local lore or broadcast across global networks, vampire myths continue to spread their gothic tendrils, ensuring their survival and mutation with each new audience.

The sociopolitical and economic factors that contribute to the spread of vampire conspiracy theories

Vampire myths are not random flights of fancy; they often rise to the surface when social unrest or economic trials afflict a society. In such times, when faith in established authority wanes, these supernatural narratives can seem as though they offer refuge in their simplicity and actionability.

Crises feeding the supernatural narrative

During economic depressions, societal turbulence, and when distrust in those at society's helm is high, communities might turn to vampire conspiracies, among other supernatural narratives, to make sense of their disillusionment. In these theories, they find an undemanding supernatural explanation for the complexities riddling their existence.

Marginalized communities and regaining control

The disempow ...