Devendra P Varma

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The Right Honourable Chevalier Professor Sir Devendra Prasad Varma, Ph.D., Honorary Vice-President of the Vampire Research Society, on his return trip from delivering a scholarly address at The Undiscovered Country Conference on Literatures of the Fantastic at UNC (October 1994), suffered an unexpected stroke and slipped into a coma. Dr Varma finally sustained a massive stroke that took his life on October 24th at 4:30pm New York time. The first of the strokes occurred on October 17th in New York at a colleague's home where he had stopped briefly while returning to Halifax, Nova Scotia. Dr Varma's son, Hemendra, and daughter-in-law, Susan, flew from Canada to New York and were present at his sad passing.

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Bishop Seán Manchester lost one of his closest colleagues and one of his most enthusiastic supporters.

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Dr Varma was a retired Full Professor Emeritus from Dalhousie University at Halifax, Nova Scotia, Canada. Born in Darbhanga, a Himalayan village overlooking Mount Everest on 17 October 1923 to landed gentry parents, he eventually became a British/Canadian citizen. He was an internationally acclaimed scholar and the author of dozens of major articles and books in the scholarly discipline of Gothic Studies, making him the pre-eminent scholar in the field. His text The Gothic Flame was his way of picking up the torch from Montague Summers, before the flame passed to Bishop Seán Manchester in October 1994.

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Professor Varma was the keynote speaker for such major literary bodies as The Byron Society (where, at some considerable length, he reviewed the bishop’s biography of Lady Caroline Lamb and Lord Byron, Mad Bad and Dangerous to Know) and The International Association for the Fantastic in the Arts, which granted him the Outstanding Scholar Award. Both the British House of Lords and the Japanese Diet invited Dr Varma for major presentations. His latest book, On the Trail of Dracula, was in preparation at the time of his death. Dr Varma was excited at the prospect of his colleague’s proposed sequel to Dracula (Carmel, published in 2000 by Gothic Press). Bishop Manchester dedicated The Vampire Hunter’s Handbook, published in 1997 by Gothic Press, to the memory of his good friend and fellow vampirologist.
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Dr Varma was decorated Knight Grand Cross of the Order of Our Lady of Guadalupe (Caballero Grand Cruz de la Orden de Nuestra Se-ora de Guadalupe) and Knight Officer of the Holy Sepulchre. He held the Order of the Lion and the Black Rose and was a Fellow of the Augustan Society. He addressed the Conference on Literatures of the Fantastic at the University of Northern Colorado held October 14th-16th. At the time of his major address, Dr Varma was made a full member of Sigma Tau Delta, the International English Honour Society. He was truly a great scholar and a real gentleman in the European style.
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Bishop Seán Manchester’s tribute to his colleague was first published in the Summer 1995 issue of Udolpho (magazine of the Gothic Society). What follows is an edited and much shortened version of the bishop’s original obituary in Udolpho:
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“The terrible news of the Right Honourable Chevalier Professor Sir Devendra Prasad Varma’s death came upon the light-bearers of the neo-Gothic revival as an earthquake. I received the news by accident whilst glancing through a journal; it could not have struck me with the idea of a more awful and dreary blank in Creation. Few have been held in my affection as the place reserved for Varma. We existed, like Byron and Beckford, in mutual admiration. That admiration reigned for twenty years since it blossomed in 1975 when we were independently published in Peter Underwood’s anthology The Vampire’s Bedside Companion. Varma’s chapter, The Genesis of Dracula: A Re-Visit, was the perfect compliment to my own about the early days of Highgate Cemetery’s vampire infestation. The empathy shared and enthusiasm shown for a world that was already receding was apparent to us. Inevitably, we collaborated on many projects; sadly, few of these ever saw the light of day in terms of being published. But somehow that mattered less than the collaboration itself. The last short story for an anthology to be edited by Varma was proffered at his request around the time of my work on Mad, Bad and Dangerous to Know reaching completion. Titled Aurora, the manuscript remains locked away with his private papers and is now unlikely to see the dawn.
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“Yet it was Varma’s enthusiasm for my biography of Lord Byron’s tortured lover which ensured its appearance in print. This I acknowledge at the front of the book. His generous support of my work knew no bounds. He wrote: ‘Your welcome letter brings the best news for the academic world that your book on Caroline Lamb may be out by early 1991.’ In fact, it was published in mid-1992 with much prompting by Varma who remained inspirational throughout the latter days of the project. His review in The Byron Journal the following year was extremely flattering, but there was never anything sycophantic about Varma as anyone who knew him will amply attest. He always spoke his mind. Nevertheless, his loyalty never faltered. Not once. There are very few people about which the same observation could be made.
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“My biography of Lady Caroline Lamb was to be the last my dear mother, an avid reader, was to enjoy before death came as an assassin and as a ferocious wraith two years prior to Varma’s sudden and unexpected departure. The pictures contained within its covers include one of my mother and I at Newstead where we often stayed in those all too distant days. This was the cherry on the cake for her. The book itself she loved and it somehow brought a twinkle back to her grey-blue eyes — those Byronic eyes. Varma proved to be the kindest of individuals during this period. He wrote: ‘Heartfelt condolences on your bereavement! We share your sorrows!’ He then quoted Scott:
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The light of smiles shall fill again.
The lids that overflow with tears,
And weary hours of woe and pain
And promises of the happy years!

There is a day of sunny rest
In every dark and troubled night
And grief may bide an evening guest
But joy shall come with early light.
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“He ended with the words: ‘We have no response for strokes of Fate — only Faith and Resignation.’ Two years later the same fate would clasp poor Varma in its icy clutch.
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“Like Summers and me, Varma subscribed unreservedly to a belief in the existence of vampires, the supernatural variety, as defined in every dictionary and chronicled in ancient tradition. His knowledge of the lore of the undead was impressive and our correspondence on this subject immense, running to several bulging files over the years. But his hand grew shaky and his most recent letters had an erratic quality that was unfamiliar. Nevertheless, his unbridled passion for those things in which we held a common interest burned brightly to the end.
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“His final letter spoke of us meeting at St Etheldreda’s Church in Hertfordshire where Lady Caroline is entombed in the Lamb Family Vault, but a crowded schedule would deny us this last opportunity.
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“My work The Grail Church: Its Ancient Tradition and Renewed Flowering (published on Ascension Day 1995) is dedicated to the memory of my dear mother. My next book will return to the Gothic genre and be dedicated to my late lamented colleague Devendra Prasad Varma whom I shall ever admire. It only remains for me now to recover the fallen torch, so fatefully dropped in October 1994, and guard its sacred flame until I, too, am no more on this old Earth of ours.
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“Fare the well, dear Varma — dear friend ... ”

Peter Underwood

Peter Underwood R.I.P. 

(16 May 1923 – 26 November 2014)

The Last Journey ...

Seán Manchester's obituary for Peter Underwood:

Peter Underwood was born in Letchworth Garden City, Hertfordshire, lived for much of his life in a small Hampshire village, and finally resided in Surrey. President of The Ghost Club since 1960, and a long-standing member of the Society of Psychical Research, Peter first entered the Vampire Research Society in 1973, having established a lively correspondence with myself wherein his support was unequivocal.

His colleague, Tom Perrott, had already invited me to address members of The Ghost Club in London. On 16 March 1973, Peter added: “We have a number of members who are deeply interested in the subject of vampires and I feel sure you would find our members kindly, sympathetic and friendly. I knew Montague Summers and members of The Ghost Club include Eric Maple and Robert Aickman who has written some excellent vampire stories. I hope that we may meet one day.”  In 1974, Peter took part in Daniel Farson’s television documentary on the subject of vampires and vampirism.

Peter kindly made me a Life-Member of The Ghost Club, whilst he, along with life-membership, was to become a Fellow Associate of the Vampire Research Society. Peter was already a member of the British Occult Society, an organisation that investigated the paranormal and occult phenomena, which was formally dissolved on 8 August 1988. The following year witnessed my collaboration with Peter on an anthology that would include the first published account of events in the early days of the Highgate Vampire case. On 14 October 1974, Peter wrote: “I am pleased to be able to advise you that I have now passed the proofs and I am very pleased with the way the book has turned out. It will be entitled The Vampire’s Bedside Companion and is due for publication early in 1975 [by Leslie Frewin Books].”

On 25 July 1975, Peter wrote: “As you know, I possess a medallion, given to me by Montague Summers, that is reputed to have power over vampires. … I am just wondering whether you happen to know of a current vampire infestation where [the medallion] might be tried [and tested]?”

The Highgate Vampire had been exorcised a year and a half earlier, but there were other vampires awaiting discovery. Thus began a comradeship in the field of vampirology that would endure to the sad news this month of my dear friend's death. On 15 December 1985, I was invited to give a piano recital of my own compositions on the occasion of Peter’s quarter of a century service as president of the The Ghost Club, at Berkeley Square, London. Other well-wishers included Dennis Wheatley, Vincent Price, Patrick Moore, Michael Bentine, Sir Alec Guiness and Dame Barbara Cartland — all of whom have now sadly passed on.

In 1990, Peter Underwood retold the events of the Highgate Vampire case (up to the first discovery of the undead tomb in Highgate Cemetery) in his book Exorcism! He commented in chapter six: “The Hon Ralph Shirley told me in the 1940s that he had studied the subject in some depth, sifted through the evidence and concluded that vampirism was by no means as dead as many people supposed; more likely, he thought, the facts were concealed. … My old friend Montague Summers has, to his own satisfaction, at least, traced back ‘the dark tradition of the vampire’ until it is ‘lost amid the ages of a dateless antiquity’.”

In his earlier book, containing the chapter with photographic evidence from the archive of the Vampire Research Society, written and contributed with Peter's encouragement by myself, he wrote: “Alleged sightings of a vampire-like creature — a grey spectre — lurking among the graves and tombstones have resulted in many vampire hunts. … In 1968, I heard first-hand evidence of such a sighting and my informant maintained that he and his companion had secreted themselves in one of the vaults and watched a dark figure flit among the catacombs and disappear into a huge vault from which the vampire … did not reappear. Subsequent search revealed no trace inside the vault but I was told that a trail of drops of blood stopped at an area of massive coffins which could have hidden a dozen vampires.”

And so our history in this arcane field progressed. We corresponded regularly and I was invited on various occasions to become involved in various projects. What struck me always was Peter's dedication to his work and loyalty to me. He wrote a Foreword to my novel Carmel at the turn of the century which included these words: "Memories crowded in: [the author's] commanding lectures and television appearances; his ready and valuable co-operation in literary labours of love; his admiration of mutual friends such as Montague Summers, Dennis Wheatley and Devendra P Varma; his dealing with not always complimentary publicity; his piano playing and musical compositions; his abiding interest in unearthly subjects and his enduring publications — the list goes on and on."

Such was the generosity of spirit incumbent in Peter Underwood who ended his introduction to this author with the following:

"And as the shadows lengthen ... I often think, in the words he sometimes used to close his letters: 'Until we meet again ...' "

Peter's first and last acts in our long friendship was to offer me his unconditional support. And he knew I always offered mine. There were times after the death in 2003 of his wife, Joyce (whom I had met in the previous century and he had married on the day I was born), when Peter reached out to me in the full knowledge I would console, counsel and completely support him where others might have been less willing because of what transpired in the aftermath regarding his personal life. Such friendship, trust and loyalty between two people is rare in today's modern world, and we each recognised, understood and valued what comprised an archetypal English gentleman. Peter, indeed, was quintessentially an English gentleman. That is how I shall always remember him. Well-attired, upright, kind, considerate, polite and punctilious. A lovely, lovely man.

I have lost one of my closest colleagues and beloved friends. My condolences are extended to Peter's family, friends and colleagues. When he parted company with The Ghost Club in 1993 and formed the Ghost Club Society, one of the first things he did was to make me an honorary life-member.

Thank you for everything, Peter. I shall for ever hold you in my thoughts and prayers.

Until we meet again ...  

Bishop Seán Manchester

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Bishop Seán Manchester was born near Sherwood Forest, Nottinghamshire, England, toward the end of a nightmare that reduced much of Europe to a wasteland. An only child, he played in the avenues of sombre forest trees in Lord Byron’s gloomy abode, Newstead Abbey Park, where the fading twilight coupled with the moan in leafy woods to herald the last tangible breath of the Romantic Movement. The influence of his parents is touched upon in his memoir: "My father introduced me to Edgar Allan Poe, and my mother introduced me to St Teresa of Avila and, later on, to St Thérèse of Lisieux."

His beloved mother was born at the end of the Great War and it is via this side of the family that the Byron connection is inherited. The sanctuary of Newstead was forsaken by his parents for Canada when he was still an infant, but they soon returned to the familiar landscape and trees through which could be glimpsed a mist-laden semi-ruin of a rich and rare mixed Gothic.

His memoir recounts:

"My mother had much older memories [than Newstead]. When she was very young and her parents had moved from Derbyshire to an idyllic setting at Wollaton, a brook ran along the bottom of the country lane where their house was situated. She often spoke about her first home. Newstead, in many ways, would magnify its joys and aspects ― adding acres of woodland and more besides. After the Newstead property and its acreage were sold in the early 1960s, my grandparents lived out their remaining days in a house built for them on land purchased at Wollatan Park. The haunting of their home by a cold presence that apparently manifested as a spectre, allegedly causing my grandmother to fall down the rockery one evening, precipitated this final move. She lay undiscovered for some hours before her husband returned. Presentiments of doom and disaster seemed to intrude her everyday existence thereafter and she never properly recovered. Newstead was to become for me a symbol of all that belonged to the old world that was already irrevocably, moment by moment, slipping away. More than anything my mother wanted me to find the fulfilment that she had been denied. This is reflected in the lines I would write in a novel published some eight years after her death. 'The world we once inhabited has gone. … This is your time and your world.' So tells Mina Harker to her son, Quincey, in Carmel, my sequel to Bram Stoker’s gothic masterpiece. Yet it could have been my own mother speaking. Her world was fast disappearing as two catastrophic wars heralded the quick demise of a cultural identity and spiritual destiny that had lasted two millennia."

Already we begin to discover what set him on a road apart from others and how his interest in the supernatural was sparked. The incident at Newstead with its "presentiments of doom" involved a spectre that he records in Mad, Bad and Dangerous to Know (1992) and The Highgate Vampire (1991).

London also beckoned and here he would arrive to conclude his studies and live for much of his life. Author, lecturer and researcher, Bishop Seán Manchester also inherited his parents’ love of music and from early on in his life performed on reed and keyboard instruments. Later he turned to composing. He would bemoan the passing of the places, people and values of yesterday and indicate partly why he was attracted to the priesthood:

"All those wonderful qualities that made Great Britain attractive to the rest of the world would now seem to have been sacrificed to meet what is invariably the lowest common denominator. This constant lowering of standards to appease liberal modernists leaves a radical traditionalist like myself in the wilderness on most matters. Though I am not a voice entirely unheard. Not yet. ... My calling to the priesthood and episcopacy alienated a small number of so-called 'admirers' who reacted with hostility, even malice; but for me it was unavoidable in the morally bankrupt times I found myself. Degenerate behaviour and its attendant drug dependency, still in its infancy in the 1960s, has now become endemic throughout all strata of society. Absent is any political or even mainstream church leadership with the courage to address this continuing slide by returning to traditional spiritual values."

In early 1973 he entered the minor order of exorcist, having been tonsured, and already holding the orders of porter and reader. Later in 1973, he entered the highest of the minor orders, that of the acolyte. This was also the year when he inaugurated the founding of Ordo Sancti Graal on Good Friday 13th April:

"On Good Friday 1973, along with eleven others, I founded Ordo Sancti Graal on the summit of Parliament Hill, at London’s Hampstead Heath. After three months of spontaneous organisation, we developed into a dispersed Order of disciples of the Lord Jesus Christ. By this point I was in minor orders with Ecclesia Vetusta Catholica, an autocephalous branch of the Body of Christ that seceded from the Roman Catholic Church on 15 October 1724 with the consecration of Cornelius Steehoven as the Archbishop of Utrecht. The succession reached these shores on 8 April 1908 with the consecration of Arnold Harris Mathew as the Regionary Old Catholic Bishop for Great Britain and Ireland. Seventeen years [after the founding of Ordo Sancti Graal], I would take holy orders within Ecclesia Vetusta Catholica. In the interim ― notwithstanding pilgrimages, processions, preaching, healing and exorcisms ― I embarked on a number of quests."

On taking holy orders he inherited ecumenical lines of apostolic succession in the Old Catholic, Eastern Catholic and Eastern Orthodox Churches, plus other mainstream denominations. The following year he was elevated to the episcopate on the feast of St Francis of Assisi, 4 October 1991, whereupon he assumed primacy of the autocephalous jurisdiction Ecclesia Apostolica Jesu Christi. On the feast of the Precious Blood, 1 July 1993, he was enthroned as the Bishop of Glastonbury, and on the same feast day nine years later he founded the Sacerdotal Society of the Precious Blood, having been elected presiding bishop for the British Old Catholic Church, an umbrella movement for traditional Old Catholic groups based in the United Kingdom.

He would remark:

"When the precious mitre was placed upon my head on the feast of St Francis of Assisi in 1991, I already understood that a crown of thorns was contained within."

His personal view of the supernatural would be recounted as follows:

"Sightings of people who are mistaken for stray ghosts are probably few and far between because the circumstances that make such apparent hauntings possible seem to require precision not easily comprehensible to us. This does not rule out the genuinely supernatural manifestation of either angelic or demonic origin, as my late colleague Professor Devendra Prasad Varma would have been quick to point out ― and as I would have been equally quick to agree."

Bishop Seán Manchester's television debut was on 13 March 1970 on a programme about vampires in connection with Highgate Cemetery. This remains the topic he is most widely associated with by successive generations depite his obvious weariness in repeating old cases. He subsequently made hundreds of radio and television transmissions, having contributed to innumerable documentaries (some of which are available on DVD). He is consulted on matters of demonolatry and exorcism by clergy and scholars, as well as by the broadcast media. In recent times he has appeared repeatedly on the Discovery Channel, National Geographic Channel and various UK television channels. Stock footage of him regularly crops up in film documentaries about demons and vampires. He is regarded by many as the foremost authority.

His predecessor, connected to him via his close colleague Peter Underwood (author and president of the Ghost Club Society, who met and knew Montague Summers personally) would have been proud.

Bishop Seán Manchester's published works include:

From Satan To Christ: Secrets of Witchcraft and Satanism Revealed in a Story of Salvation (1988); The Highgate Vampire: The Infernal World of the Undead Unearthed at London’s Highgate Cemetery (1985, 1991); Mad, Bad and Dangerous to Know: The Life of Lady Caroline Lamb (1992); The Grail Church: Its Ancient Tradition and Renewed Flowering (1995); The Vampire Hunter’s Handbook: A Concise Vampirological Guide (1997); Carmel: A Vampire Tale (2000); Stray Ghosts: A Memoir of Shades (2003); Confronting the Devil: At the Periphery and Beyond (2007).

The person who was at the epicentre of the Highgate Vampire investigation from start to finish was Bishop Seán Manchester. He was president of an occult investigation team within the British Occult Society who, probably as a consequence of the quickly unravelling Highgate case, founded the Vampire Research Society on 2 February 1970. The VRS has always maintained its integrity with high quality membership comprising clergy, scholars, academics, professional researchers and authors of the paranormal, which he purposely kept to a relatively small number, as with most specialist organisations, despite the incredible public fascination the topic still holds to this day. The VRS at no time sought to be a subscription club and membership over recent decades has been only by invitation. Nobody, therefore, is better placed to comment on the vampire believed to have once walked in Highgate. Bishop Seán Manchester was recently asked (on the internet) why he engaged in hunting vampires in the first place and continues to this day to exorcise them. His answer (edited for reasons of space) follows. In it he speculates about the supernature of the Vampire:

"First, I am a Christian and therefore commanded to drive out demons (see Mark 16: 17) of which the vampire is a variant.

"Second, I am an exorcist who specialises in vampirology, a sub-branch of demonolatry, whose task is to cast out demons.

"Third, there is a dearth of exorcists willing to engage in this particular ministry. The only true exorcists I know are Christian. There are those I would not classify as true exorcists whose employment of the word 'exorcism' is unrecognisable to a Christian exorcist. This looser application can embrace activities such as banishment rituals using ceremonial magic which efficacy I cannot vouchsafe to have practical effect. For a Christian the authority to cast out demons requires at least baptism into the Christian faith. Catholics, and some other major denominations, require priests to perform major exorcisms and only then with the permission of the diocesan bishop.

"We are each limited within the constraints of our particular discipline. A Catholic priest, for example, must have permission from his bishop in order to carry out a major exorcism. Minor exorcisms in certain circumstances may be carried out by priests and laity alike without consent. Though the sacraments are not corrupted by a tainted priest, and are still valid despite the medium through which they are provided, the exorcism rite will probably not meet with much success when a corrupt person attempts the traditional formula. Indeed, it might prove extremely dangerous for someone thus tainted to attempt an exorcism. Though exorcism is not a sacrament itself, the use of the Blessed Sacrament (the Host) might be applied in certain situations. The efficacy of the Host will not be lessened by the priest's degree of corruption provided the intent of the exorcist is genuine. The bishop does not select priests for exorcism. Those who are called to the exorcism ministry already exist. If, however, they are under the jurisdiction of the Catholic Church, permission must be sought by any priest who is an exorcist to execute the major rite, but not the minor or smaller exorcism ritual.

"The vampire of history is a contradiction in itself, an oxymoron, a non sequitur, or as the French would say je ne sais quoi, meaning the subject matter is indefinable; it cannot be described or conveyed in a manner readily understood. Today's secular mind finds no apparent reason for the vampire's existence. The exorcist, however, must remember that although the vampire is supernatural and originates from the ranks of fallen angels, it is simultaneously a physical entity which is capable of death and destruction. It is this unearthly combination of the corporeal and the demonic which instils such dread where the vampire is concerned. The term 'undead' is certainly applicable, but what does that mean? If the vampire is sentient then why use 'undead'? What a curious word to describe a revenant. Yet we know these vampires are not living people, but neither are they God's true dead. The Devil's undead is perhaps a term more apt than we might at first imagine. Certainly no other description can come as close to conveying the meaning of this phenomenon. Perhaps the vampire's ingestion of blood into the living cadaver is similar to the manner by which the vampire bat is able to ingest blood and obtain nourishment from it? No doubt there is some level of nourishment to be obtained from blood, but most people if they ingest more than a mouthful will vomit. There are proteins and iron to be found in blood and perhaps that is what nourishes the physical aspect and enables the wraith to remain as a corporeal manifestation? The biological aspects of vampirism notwithstanding, how does one explain the immediate and rapid deterioration of the corpse once exorcism has taken place? It will fall apart and decay as do other corpses, from a few days to many years according to its true age, once the stake has impaled the undead heart. It collapses into a pile of dusty bones where centuries have elapsed. As I attempted to explain in interviews with the American broadcasters Art Bell and George Noory a few years back, it would seem that time catches up with the vampiric wraith at the moment of its destruction. It returns into what it always was and ought to have been. Impaling the heart is sufficient in and of itself to end the pollutions of the vampire, more so if cremation follows, but the real danger with these undead is that they are totally evil and, of course, biocidal. They should not be compared with vampire bats who take a few drops and move on. Vampires are evil and a potential threat to human life. They are a form of Antichrist and should be dealt with accordingly."

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"On the morning of 27 February 1970 I awoke and found myself famous due to a banner headline across the newspapers — 'Does A Wampyr Walk In Highgate?' — quickly followed by appearances on television and in a host of periodicals." — Bishop Seán Manchester, (The Highgate Vampire, page 15)

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Bishop Manchester had informed the public on 27 February 1970 that demonic disturbances and manifestations in the vicinity of Highgate Cemetery were vampiric. Shortly afterwards he appeared on television on 13 March 1970 to repeat his theory. The suspected tomb was located and an exorcism performed in August 1970. This proved ineffective as the hauntings and animal deaths continued. Indeed, they multiplied. With his colleagues he pursued the principal source of the contagion at Highgate until it was properly exorcised in the only manner known to be effective; an earlier spoken Latin rite having failed. It was a nightmare journey which took them into a nether region inhabited by terrifying corporeal manifestations.

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“Ever since I became aware that Highgate Cemetery was the reputed haunt of a vampire, the investigations and activities of Seán Manchester commanded my attention. I became convinced that, more than anyone else, he knew the full story of the Highgate Vampire.” — Peter Underwood, The Ghost Club Society, London, England“

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“I am very impressed by the body of scholarship you have created. Seán Manchester is undoubtedly the father of modern vampirological research.” — John Godl, paranormal researcher and writer, Sydney, New South Wales, Australia

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“Seán Manchester is the most celebrated vampirologist of the twentieth century.” — Shaun Marin, reviewer and sub-editor, Encounters magazine, England

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“A most interesting and useful addition to the literature of the subject.” — Reverend Basil Youdell, Literary Editor, Orthodox News, Christ the Saviour, Woolwich, England

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“The Highgate Vampire will certainly be read in a hundred years time, two hundred years time, three hundred years time — in short, for as long as mankind is interested in the supernatural. It has the most genuine power to grip. Once you have started to read it, it is virtually impossible to put it down.” — Lyndall Mack (aka Jennie Gray), Udolpho (magazine of the Gothic Society), Chislehurst, Kent, England

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“Seán Manchester, the most authentic vampire hunter in the world today, penetrated the very heart of the mystery whose necrogenic setting has such impressionistic power that within the shades of dark ebon the most disbelieving sceptic will witness something spectral in the ghostly whiteness of moonbeams shining on marble tombs.” — Devendra P Varma, Dalhousie University, Halifax, Canada

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“Seán Manchester is, unsurprisingly, very well read in both classical and more recent sources on vampires and vampirism, and cites them with great authority.” — Joe McNally, contributing editor, Fortean Times magazine, England

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“His lectures at universities and organisations led to my inviting him to address members of the Ghost Club Society which he duly did. We met at that time at the Swedenborg Hall in Bloomsbury and the President of the Vampire Research Society arrived, suitably attired, and gave a memorable and in many ways remarkable lecture. Certainly we had had nothing like it before and have never had anything like it since; not a few members at the crowded meeting revised their opinion on vampires and vampirism after that evening.” — Peter Underwood, President, The Ghost Club Society, London, England

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“One of the most notable figures to visit the haunted site under cover of darkness was Seán Manchester, who has been called one of Britain’s foremost vampire hunters and exorcists.” — Craig Miller, associate editor, Fate magazine, Minnesota, USA

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“I believe Seán Manchester is this country’s only genuine vampirologist.” — Nicole Lampert, journalist, features department, The Sun newspaper, London, England

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“Seán Manchester doesn’t just acknowledge the possibility; he knows that vampires exist.” — Stephen Jarvis, author and researcher of strange pursuits, England

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“First thrust into the public eye in the Seventies after a spate of gruesome reports about North London’s Highgate Cemetery, Seán Manchester is now acknowledged as a serious vampirologist with a God-given mission.” — Frances Hubbard, features’ writer, IPC magazines, London, England
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“Seán Manchester has been called in to investigate ghoulish visitations at former Liberal leader David Steel’s Scottish castle and an old estate in Yorkshire where a dark, demonic spook is terrifying locals.” — Pam Bentley, features’ writer, Sunday magazine, London, England
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“Seán Manchester has spent a significant proportion of his life pursuing reports of vampiric and necromantic activity. His visceral account of his pursuit and termination of a vampire he discovered entombed in Highgate Cemetery’s Egyptian columbarium in the ‘70s, The Highgate Vampire, even includes a photograph of the staked beast in its death-throes.” — Stevan Keane, features’ writer, City Limits magazine, London, England
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“The shadow of a stone angel stole across Seán Manchester’s face as he laid out the tools of his trade: old Italianate crucifixes, holy water ... Traditional instruments of protection. … Risking life and soul is all part of a night’s work for Manchester … the founding president of the Vampire Research Society.” — Beverley d’Silva, features’ writer, Sunday Times magazine, London, England

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“Seán Manchester, billed as ‘Vampirologist and Exorcist,’ pops up in a graveyard [on London Weekend Television’s South Bank Show] with groovy long hair and crucifix of cinematic proportions.” — Suzy Feay, sub-editor, reviewer and critic, Time Out magazine, London, England
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“Seán Manchester’s Vampire Research Society grew out of his previous leadership role in an occult investigation bureau. The society investigates all aspects of ‘supernatural vampire phenomena,’ a task that has led to a variety of research projects, including the famous Highgate Vampire.” — J Gordon Melton, chronicler of vampire topics, Santa Barbara, USA

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Gerald Isaaman, editor of the Hampstead & Highgate Express in those far off distant days, decades recounted in January 2009 his meeting with Bishop Manchester in February 1970: "Manchester arrived at the office wearing a black cloak lined with scarlet silk and carrying a cane." He forgot to mention the top hat and tails that were included with the opera cloak and cane. There was also an accompanying young lady, also not mentioned, who was equally formally-attired. It was late in the afternoon and the bishop had no idea how long the interview would take. He and his lady friend were dressed ready to go on to the Royal Opera House, Covent Garden, from the Hampstead offices of the Hampstead & Highgate Express. He frequently attended the opera in those days and continued to do so whilst he lived in London. The old (now ex-) editor reminisced in Jauary 2009:

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"The story of the Highgate Vampire [in a recently published book about London's folklore] is attributed to 1970 reports in the Ham & High, where I was then the editor. It recalled the fantastic events of a few months that year and the following one, which culminated in a TV programme inviting people to decide for themselves what was going on. That resulted in three hundred people, allegedly armed with home-made stakes and Christian crosses, storming the cemetery that night to kill the demon vampire lurking among the decaying tombs."
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The mass vampire hunt at Highgate Cemetery on 13 March 1970, following reports in local and national newspapers, plus a television interview with various witnesses earlier that evening on British television, led to a spate of amateur vampire hunters inflicting themselves on Highgate Cemetery with home-made stakes, crosses, garlic, holy water, but very little knowledge about how to deal with the suspected undead if they encountered it. Bishop Manchester had made an appeal on the Today programme at 6.00pm to request the public not to get involved, nor put into jeopardy the investigation already in progress. Not everyone heeded his words. Over the following months a wide variety of independent vampire hunters descended on the graveyard — only to be frightened off by its eerie atmosphere and what they believed might have been the supernatural entity. Some were quickly arrested by police patrolling the area. The public were advised that a full-scale investigation was taking place. Individual efforts by those merely seeking thrills, however, served only to endanger all concerned and frustrate the official hunt.

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Bishop Manchester (on the Today programme, 13 March 1970) warned one amateur vampire hunter in particular, who had appeared on the same programme as one of several witnesses, to leave things he did not understand alone. Apparently he had received “a horrible fright” a few weeks earlier when he allegedly caught sight of the vampire by the north gate of Highgate Cemetery and immediately wrote to his local newspaper about the experience, concluding with these words: “I have no knowledge in this field and I would be interested to hear if any other readers have seen anything of this nature.” (Letters to the Editor, Hampstead & Highgate Express, 6 February 1970). In the following month the sam individual revealed to the media that he had seen something at the north gate that was “evil” and that it “looked like it had been dead for a long time” (as told by him to Sandra Harris on the Today programme). Bishop Seán Manchester gave a warning on television that this man’s declared intention of staking the vampire alone went “against my explicit wish for his own safety.”

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Police searching the cemetery arrested the amateur vampire hunter five months later. He was found to be in possession of a wooden stake and a crucifix. Charged with being in an enclosed area for an unlawful purpose, he was later released because, in the strict sense of the wording, Highgate Cemetery is not an enclosed area. The lone intruder had made his television debut five months earlier, employing on that occasion the name on his birth certificate. Now he adopted a pseudonym which appeared in many (but not all) of the newspaper reports covering his arrest and court appearance. When the American vampire aficionado Donald F Glut came to write his book True Vampires of History (1971) he referred only to "Allan Farrow who was arrested for trespassing in a London Graveyard." Others also employed the "Farrow" nomenclature until it became clear this was not his real name. Ironically, the genuine surname of the lone would-be vampire hunter of 1970 is not too far removed from "Farrow" and is, therefore, remarkably similar. "Allan" is not close to his real forename. Even so, forty years ago, he was known locally by the name "Allan."

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There exists a letter on headed prison notepaper from "Mr Farrow," prisoner number 087665, which he sent to Bishop Seán Manchester. The letter contradicts later claims made by "Mr Farrow" whose lone antics heralded worse days ahead for him. It should have ended at that point. Several people had either been cautioned or arrested in the area when discovered to be engaged in freelance vampire hunting. Nothing more was heard of them once they retreated into their former obscurity, but some persisted. "Mr Farrow" belonged to the latter category. Had he heeded the public warning given by Bishop Manchester on Thames Television's Today programme, and also in the Hampstead & Highgate Express, 13 March 1970, he could have probably avoided many of the problems that would blight the rest of his life, including a severe prison sentence and multifarious criminal convictions.

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The Hampstead & Highgate Express, 13 March 1970, under the headline "The Ghost Goes On TV," reported: "Cameras from Thames Television visited Highgate Cemetery this week to film a programme ... One of those who faced the cameras was Mr David Farrant, of Priestwood Mansions, Archway Road. ... 'It was tall and very dark grey. But it didn't appear to have any feet. It just glided along.' He intends to visit the cemetery again, armed with a wooden stake and a crucifix, with the aim of exorcising the spirit. He also believes that Highgate is 'rife with black magic.' ... Mr Manchester is opposed to Mr Farrant's plans. 'He goes against our explicit wish for his own safety,' he said. ‘We feel he does not possess sufficient knowledge to exorcise successfully something as powerful as a vampire, and may well fall victim as a result. We issue a similar warning to anyone with likewise intentions'."

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David Farrant's arrest in Highgate Cemetery on 17 August 1970 by police searching for black magic devotees was the beginning of the end for him. What the police discovered was a would-be amateur vampire hunter stalking the graveyard with a crudely fashioned wooden stake and a cross. By the end of the year he had abandoned his predilection for hunting the Devil’s undead and adopted what ostensibly appeared to be the trappings of black magic; entering the graveyard again in 1971 to raise the vampire by conducting what to all intents and purposes was a necromantic occult ritual with a naked female in a mausoleum. Photographs discovered by police who raided his flat led to a long trial at the Old Bailey and a prison sentence of almost five years, which included such crimes as tomb vandalism and offering indignities to remains of the dead, as well as making black magic threats to witnesses who had received from Mr Farrant voodoo effigies impaled with pins.
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The Highgate Vampire

In his book The Highgate Vampire, Bishop Seán Manchester states that the vampiric source of the Highgate infestation first showed up shortly after the infamous vampire plague of the early 1700s, the same era as Arnold Paole and Peter Plogojowitz. He further states that an Eastern European nobleman rented Ashurst House in the early 18th century. This all seems to make sense, and it suggests that Tamás Orszag of Hungary is the most likely candidate for the identity of the Highgate Vampire. Many researchers are certainly aware of an escalation of sightings reported in Swains Lane during the Victorian era, but the contamination clearly goes further back by another hundred years.

The identity of the suspected nobleman is by no means certain, which is why no name is offered for this person in the bishop's book where speculation on such matters is avoided.
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A composite of the Highgate Vampire's appearance can be gleaned from various statements in the Vampire Research Society's archive and, of course, on public record in Bishop Seán Manchester's The Highgate Vampire (published by Gothic Press).*

Accounts provided by witnesses in the Hampstead & Highgate Express, 13 February 1970 & 20 February 1970, describe "a most unusual form [that] just seemed to glide across the path ... a pale figure ..."; "Many tales are told about a tall man who walks across Swains Lane and just disappears through a wall into the cemetery ..."; " ... a 'form' moving behind some gravestones ... the thing made no sound and seemed to disappear into nowhere ..."*

Jacqueline Beckwith, a teenager living in North Hill, awoke one night with something icy cold clutching her hand which soon went numb. The next morning revealed "deep tears in the flesh where she had forced [her hand] free."*

A ghost hunter by the name of Thomas told of "a dark shape [which] moved across the path directly in front of us." On an earlier occasion he had started to walk home with his fiancee down the lane running alongside and eventually between Highgate Cemetery. "Something was standing behind the iron railings of the gate ... upon its face was an expression of basilisk horror."*

Once again, "the thing behind the gate appeared to dissolve into the shadows of the night."*

Only when discovered in the putrid chamber of its tomb at Highgate Cemetery in August 1970 do we start to gain an idea of the full extent of the Highgate Vampire's horrific countenance. At its extirpation in the grounds of the neo-gothic derelict mansion in early 1974 the appearance is one of a heavy form, gorged and stinking with blood with eyes glazed and staring horribly, glinting with the red fire of perdition. This great leech possessed sallow, parchment-like skin beneath which a faint bluish tinge could be discerned; the colour of a three-day old corpse. It had black hair and eyebrows that were especially heavy and joined across the bridge of an aquiline nose. The mouth betrayed thin, cruel lips which drew back, almost in a snarl, to reveal sharp teeth where lodged congealed gouts of discolouring blood, the offal of the previous night's feast. Some witnesses describe a tall figure with a hideous countenance. All remark upon the eyes which burned like hot coals in a face so frightening it paralysed them in their tracks. There was also the unbearably fetid stench that accompanied this presence, rank with corruption and the stench of the charnel, which indicated an undead rather than an apparition. The last moments, some of which were captured by a 35mm camera, reveal the same "burning, fierce eyes beneath black furrowed brows staring with hellish reflection. Yellow at the edges with blood-red centres, unlike anything imaginable. Flared nostrils connected to a thin, high-bridged nose. The mouth still set in its cruel expression with lips drawn far back as if unable to contain the sharp, white teeth."*

*(The Highgate Vampire, pages 49, 54, 65, 66, 67, 68, 85, 86 & 142, Gothic Press edition)

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“A pyre was built in the centre of the large garden … We looked, but saw none of its awful contents before everything was consumed. At last it was hidden from our view ― its dark pestilence swallowed in the bright flames which leaped skyward while all beneath crackled and hissed. Several hours later all that remained was a great scorch-mark on the ground … We stood staring at the charred spot, not daring to believe it was finally over. I took a handful of grey dust from the blackened earth and scattered it to the four winds.” (The Highgate Vampire, Gothic Press, 1991, pages 144-145)

Scenes captured on panchromatic film by a camera at the time, alas, would not see the light of day in a definitive depiction of the same events for a film dramatisation by the production company whose directorate included the talented Aimee Stephenson. Bishop Seán Manchester's episcopal duties, plus Aimee Stephenson’s tragic death, dampened all desire to resurrect this ambitious project for a long period afterwards, despite numerous overtures being made. The book, however, is toady optioned for a major cinema production. Eventually Bishop Seán Manchester came to the decision not to be interviewed about the Highgate case unless it could be demonstrated it was in the public interest. The nightmare wherein the door between us and another world was almost ripped off its hinges is now a distant memory that, for him at least, must be laid to rest. "Next to the hunger to confront such a thing, there is no stronger hunger than to forget," he once wrote.
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Bishop Manchester initially wrote his book due to so many people contacting him to ask what really happened. Letters ran into hundreds, and this accumulated following the commission from Peter Underwood and his publisher, Leslie Frewin Books, to give an account of events up to and including the failed exorcism of August 1970. The bishop thought this might stem the flow, but the case itself was not yet solved, and reports of unsavoury incidents continued to filter into the columns of local newspapers. Hence the complete and unexpurgated account first published in 1985. A more intimate account was given in a special edition published by Gothic Press in 1991 where the rear fly on the dust jacket states: “[The author] recognises the immense public interest in the Highgate Vampire case which is why he has written the present volume as a final comment on what, in his own words, is ‘hopefully the last frenzied flutterings of a force so dight with fearful fascination that even legend could not contain it’.”
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It was not Bishop Seán Manchester's intention to try and convince anyone of the existence of the supernatural; yet still he receives messages asking him to do precisely that. Nor was it his wish to stimulate undue interest in these matters; though he accepts this has been an unintentional by-product. By writing a comprehensive recounting of those events surrounding the mystery, Bishop Manchester merely sought to provide a record of his unearthly experience for those who wanted to read about it.

In the wake of his book, and personal appearances where he discussed its contents, parasitical elements were not slow to engage in shameless exploitation of his work, while others decided to become what can only be described as fans. Sometimes self-styled fans became almost vampiric themselves. When denied their demands, they would behave badly, turning bitter and resentful. Thankfully such incidents have been few and far between. The majority of enthusiastic readers of Bishop Seán Manchester's work have shown immense sympathy and encouragement as reflected by the popularity of any forum where it is discussed.

Elizabeth Wojdyla

Elizabeth Wojdyla and Barbara Moriarty, two sixteen-year-old students of La Sainte Union Convent (near Highgate, London), were walking home late at night after visiting friends in Highgate Village. Their journey took them down Swains Lane which intersects Highgate Cemetery, a Victorian graveyard in two halves on a steep hill. These intelligent students could not believe their eyes as they passed the cemetery's north gate at the beginning of their downward path between the two graveyards. For there before them, amongst the jutting tombstones and stone vaults, the dead seemed to be emerging from their graves.

The two schoolgirls walked in eerie silence until they reached the bottom of the lane. Here they spoke for the first time, having finally found their voice, and confirmed they had both experienced the same terrifying scene. So frightening was it that Barbara Moriarty would not talk about it again.

Elizabeth Wojdyla, however, gave Bishop Seán Manchester an account of her experience some months later. It was tape-recorded by him and was heard during a televised film documentary about the Highgate Vampire case (True Horror: Vampires).

Elizabeth recounted: "We both saw this scene of graves directly in front of us. And the graves were opening up; and the people were rising. We were not conscious of walking down the lane. We were only conscious of this graveyard scene."

A series of nightmares then began to plague Elizabeth; all with one thing in common: something was trying to enter her bedroom window at night. A deathly-pale face identical to the corpses leaving their graves appeared behind the glass pane on some occasions.

During the summer of 1969, Bishop Seán Manchester had a chance meeting with Elizabeth Wojdyla who now appeared anaemic and listless. She was nevertheless anxious to get something off her chest. Now resident in an area not too far from the cemetery, she told Bishop Manchester that her nightmares had returned with a vengeance. This time she was able to give a better description of the unwelcome spectre that haunted her nights, and, once again, the bishop tape-recorded her words:

"[It has] the face of a wild animal with glaring eyes and sharp teeth, but it is a man with the expression of an animal. The face is gaunt and grey."

Two weeks later, Elizabeth's boyfriend, Keith Maclean, contacted Bishop Seán Manchester and reported on further deterioration:

"[Her] condition has grown worse. ... She is withering away at such a rate that she is only just barely alive. ... She is being overcome by something."

This time Bishop Manchester noted the discovery on Elizabeth's neck marks which her boyfriend had already mentioned in his preamble:

"I noticed for the first time the marks on the side of her neck. ... They were two inflamed mounds on the skin, the centre of each bearing a tiny hole."

On another occasion it was found that specks of blood had appeared on Elizabeth's pillow. Bishop Seán Manchester at this point began to apply traditional vampire antidotes and repellents; especially when it was confirmed that she was more and more attracted to Highgate Cemetery and that her anaemic condition was worsening. The small cross she had always worn as a schoolgirl had been absent for some time. Bishop Manchester provided a larger crucifix made of silver and sprinkled her environment liberally with holy water. He repeated the Creed in a loud voice, applied salt, garlic and more crosses; during which procedure prayers were recited to shield Elizabeth from the innumerable crafts of Satan and all pestilence.

Elizabeth attempted to remove the impediments and further demonic assaults occurred as nightmare incidents multiplied before this feverish struggle against the predatory vampire ceased altogether.

Her appetite restored and the unhealthy, anaemic condition vanished. The punctures on her neck, bathed with holy water throughout the conflict, eventually faded. By Christmas all was well and the hideous manifestation of the Highgate Cemetery vampire did not return to haunt Elizabeth Wojdyla again. Soon afterwards she relocated elsewhere.

Comprehensive coverage of Elizabeth Wojdyla's account can be found in the following books and DVD:

The Vampire's Bedside Companion (1975, 1976)

The Highgate Vampire (1985, 1991)

True Horror: Vampires (Discovery Channel, 2004)

What Really Happened?

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“Ever since I became aware that Highgate Cemetery was the reputed haunt of a vampire, the investigations and activities of Seán Manchester commanded my attention. I became convinced that, more than anyone else, the president of the Vampire Research Society knew the full story of the Highgate Vampire which is probably the most remarkable contemporary account of vampiric activity and infestation ― and cure. Can such things as vampires really exist? The evidence seems to be overwhelming and the author [of The Highgate Vampire] is to be congratulated on his knowledgeable and lucid account of the case which is likely to become one of the classic works on this interesting and mystifying subject.”

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― Peter Underwood, paranormal researcher and author of over fifty non-fiction books about the supernatural.

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In 1990, Peter Underwood retold the events of the Highgate Vampire case (up to the discovery of the suspect tomb at Highgate Cemetery in August 1970) in his book Exorcism! (1990). He commented in chapter six:

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“The Hon Ralph Shirley told me in the 1940s that he had studied the subject in some depth, sifted through the evidence and concluded that vampirism was by no means as dead as many people supposed; more likely, he thought, the facts were concealed. … My old friend Montague Summers has, to his own satisfaction, at least, traced back ‘the dark tradition of the vampire’ until it is ‘lost amid the ages of a dateless antiquity’.”

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An encounter is alleged by Brian as early as July 1965. Brian claims the following:
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"At the time I was residing in Islington, and I'd been invited along to a student party. I was dubious as to whether to attend or not as I was worried how the hosts' several cats would react to my dog, an aged Lurcher, but assured that this presented no problem - if needs be the cats could be locked away - and lured by the promise that a girl I was set on would be putting in an appearance, I decided to give it a try. I parked my car at The Flask public house at around 8 o'clock and set off along Swains Lane with my dog. It was a beautiful, warm summer's evening, but as we proceeded along the cemetery's outer wall, I became uncomfortably aware of a curious silence. All the birds had suddenly stopped singing. The silence ... the only way I could describe it is that it was rather like being enveloped in a large woolly blanket. This should have given me some apprehension, but my mind was on the girl at the party and I just disregarded it. I was ten yards from the North Gate when I happened to look across at it. What I saw was what appeared to be black treacle flowing down and running over the wall. It touched ground and actually flowed like a big black pool of liquid into the centre of the path about six feet before me. There was an icy coldness which grew more intense with the passing seconds, literally an Arctic cold. The hairs on my neck, for the first time in my life, actually stood on end. With dusk falling full on the perimeter wall, the path was in shadow, but there was a shadow discernible within that shadow. I thought 'What am I watching ? What the f**k is this ?'. The most horrible part was - and I still have nightmares about it, still wake up in a cold sweat - it reared up. I'd estimate its height at between seven or eight feet. I'm five feet eight inches tall and it towered over me. It was enormous! It was neither solid nor transparent. My overall impression was that it was a black figure wearing dark garments which flowed and stirred in the wind - but there was no wind. The edges of what it was wearing were moving. No face. Where eyes would have been if it were human, there were just two red pits, red glows, and I was very conscious that it was looking at me. At that point I realised that I was up against an entity that was both powerful and malignant. It was radiating evil, that's the only way I could describe it. This wasn't a ghost, this was an entity. There was nothing remotely human about it. It simply was not human. As an ex-Army Officer I'd come up against life threatening situations, but faced with that thing the fear was worse than anything you could imagine. I tried to do a banishing pentagram, tried to pronounce a Latin incantation to repel evil. I could do neither. I couldn't move. My limbs were like lead. My dog was a placid old thing. It never growled as a rule, but it did on that occasion and it was ... indescribable. The growl of a wolf. But it had no effect on the entity whatsoever. The next thing I can recall, I found myself up against the wall at the top of Swains Lane. The dog had beaten me there. Its fur was actually standing on end. I've no recollection of running, but I must've done. I made my way to The Flask. The first thing the landlord said as I entered was 'No dogs'. I really needed that. I tied the poor dog up, had a couple of brandies, but I was still shaking. Eventually, I called my friend on the pub phone and asked him to pick me up. I wasn't in much of a party mood by then. I think what should be emphasised is the incredible speed with which events took place. The appearance of the entity was very swift and from the time I first saw 'the treacle' to the time it was in front of me could only have been seconds ... although it seemed longer at the time. I am unable to canvass my dogs views on the subject as it returned to 'The great kennel in the sky' a few weeks after the incident. Whether this was coincidence or not I feel is conjectural. But it did become ill a couple of days after the incident, and died not much later. From old age, according to the vet. The dog was eight years old! And the girl ? She called around to ask why I hadn't attended. Not wishing to ruin my street-cred with her I told her I 'wasn't well'."

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In his anthology, The Vampire's Bedside Companion (1975), which contains a chapter with photographic evidence from the Vampire Research Society, written and contributed by Bishop Seán Manchester, Peter Underwood wrote:

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“Alleged sightings of a vampire-like creature ― a grey spectre ― lurking among the graves and tombstones have resulted in many vampire hunts. … In 1968, I heard first-hand evidence of such a sighting and my informant maintained that he and his companion had secreted themselves in one of the vaults and watched a dark figure flit among the catacombs and disappear into a huge vault from which the vampire … did not reappear. Subsequent search revealed no trace inside the vault but I was told that a trail of drops of blood stopped at an area of massive coffins which could have hidden a dozen vampires.”

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In the previous year, two schoolgirls had reported seeing the spectre rise from its tomb. Two seemingly unconnected incidents occurred within weeks of one another in early 1967. The first involved two sixteen-year-old convent girls who were walking home at night after having visited friends in Highgate Village. Their return journey took them down Swains Lane past the cemetery. They could not believe their eyes as they passed the graveyard’s north gate at the top of the lane, for in front of them bodies appeared to be emerging from their tombs. One of these schoolgirls later suffered nightly visitations and blood loss. The second incident, some weeks later, involved an engaged couple who were walking down the same lane. Suddenly the female shrieked as she glimpsed something hideous hovering behind the gate’s iron railings. Then her fiancé saw it. They both stood frozen to the ground as the spectre held them in thrall. Its face bore an expression of basilisk horror. Soon others sighted the same phenomenon as it hovered along the path behind the gate where gravestones are visible either side until consumed in darkness. Before long people were talking in hushed tones about the rumoured haunting in local pubs. Some who actually witnessed the spectral figure wrote to their local newspaper to share their experience. Discovery was made of animal carcasses drained of blood. They had been so exsanguinated that a forensic sample could not be found. It was only a matter of time before a person was found in the cemetery in a pool of blood. This victim died of wounds to the throat. The police made every attempt to cover-up the vampiristic nature of the death.

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Bishop Seán Manchester informed the public on 27 February 1970 that the cause was most probably a vampire (predatory demonic wraith). He appeared on television on 13 March 1970 and repeated his theory. The Vampire Research Society, whose specialist unit within a larger investigatory organisation (the British Occult Society which formally dissolved on 8 August 1988) had opened the case twelve months earlier, established a history of similar hauntings that went back to a time before the graveyard existed. A suspected tomb was located and a spoken exorcism performed. This proved to be ineffective. The hauntings and animal deaths continued. Indeed, they multiplied. By now all sorts of people were jumping on the vampire bandwagon, including film-makers and rock musicians. Most were frightened off. Some who interloped became fascinated by the black arts with disastrous consequences. Meanwhile, serious researchers considered the possibility that the area might be under vampiric attack from a contagion which might spread if it had not already done so. Yet there seemed to be one principal source which the media had already dubbed from the onset as a “King Vampire of the Undead.”

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Bishop Seán Manchester led the thirteen year investigation from beginning to end. There was seemingly more than one vampire for him and his research society to confront. In early 1974, however, he tracked the principal source of the contamination, which had already become universally known as the Highgate Vampire, to a neo-Gothic mansion on the Highgate borders. Here he employed the only known efficacious remedy. No vampiric spectre has been sighted in or near Highgate Cemetery and its environs since that time, and there have been no more reports of nightly visitations associated with the area and its legendary vampire. Photographs of the exorcised remains of the principal source appear on page 144 of the bishop's bestselling book The Highgate Vampire.
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