Semiotic Study of Vampires and Vampires Lore

Since the beginning of time vampires have been categorized into different "types” and are portrayed in different ways throughout several books. This paper will focus on three vampires from the following books: Dracula by Bram Stoker, and I am Legend by Richard Matheson. Dracula is considered to be the traditional vampire, where it all started, and the vampires in Matheson’s book, follow somewhat Stoker’s concept, but is more of a modern “type” of vampires. Certain vampire elements have been presented, but others have been completely removed or altered. In addition, elements along with appearances are used to infer if the vampire is a form of “the other”. There are two types of vampires; the traditional or modern vampire which can be distinguished based on the elements present in their storyline.

This essay will attempt to discuss the two gothic tales ‘Carmilla’ and ‘Dracula’ in relation to cultural contexts in which they exist as being presented to the reader through the gender behaviour and sexuality that is portrayed through the texts. Vampire stories always seem to involve some aspect of sexuality and power.

The truly shocking and terrible, blood-sucking-monster we once  knew have now changed into beautiful, perfect,and healthy human beings. This paper will discuss the change and the reason why  the change of idea many still accept and like the modern picture of vampires.In order to answer this, I will examine the differences between Bram Stoker's Dracula , the typical figure of horror before, and the soft light just before sunrise or after sunset's Edward Cullen, the obvious example of the 21st century vampire. From this, I will be able to decide out what changed in the features of the vampires we know today.Many would think about Edward Cullen as a "shockingly disrespectful behavior of the vampire old example" (Mole).

which has the upper body of a woman and the lower body of a winged

Vampire stories have universal themes that provide the backbone for every dark tale. The unholy essence that any vampire story provides sets the stage for the message that the Church is the way of life and will save you from creatures of evil. From in class readings, we can see all the major religious themes of the classic vampire story. The common religious theme is the abscess of light is the absence of holiness and is the path to eternal damnation. Darkness is the prime universal fear of humanity mostly because we, as a species, are not nocturnal creatures; therefore, we have developed a fear of the predator filled darkness of night. Using figurative descriptions of darkness as the enemy, the Church preaches the way of the light. The

This characterization of Dracula as a devoted lover was the dominant goal of Francis Ford Coppola. James Holte states that in Bram Stoker's Dracula: The Film and the Legend, Coppola writes

A key element of the fantasy / horror / gothic genres is to fascinate and intrigue readers through stories that pose the “what if” questions, thereby teaching us something new about the society we live in. Sometimes these stories are helpful in explaining difficult concepts of good and evil, science and religion. In Bram Stoker’s Dracula and Richard Matheson’s I Am Legend, the mythical horror creatures, the vampires, have many differences in their mythical abilities, functionality and origin; however, they both serve to underline themes that remind the reader of what makes us human and what defines us as ultimately good or evil. Stoker’s Count Dracula is the product of a religious strike against the antagonist whereas the vampires in I Am

“Vampire Religion” is an article written about Bram Stoker’s “Dracula.” The article is one that was found very useful in reading and understanding the story. Christopher Herbert, the author, argues of the importance that religion and events of the world played on the writing of “Dracula.” There are two parts to the article, one is “Religion/Superstition” and the second part is “The Vampire in the Church.” Both parts are vital to the article.

The book “Vampires, Burial, and Death: Folklore and Reality” by Paul Barber discusses the scientific explanation for the origins of the vampire legends we here all the time. Barber focuses on pre-literate cultures and how their lack of knowledge helped spark the vampire folklore. From the tale of a sixteenth-century shoemaker whose ghost terrorizes everyone in the city of Breslau, to the testimony of a doctor who “conducted a exhumation and dissection of a graveyard full of Serbian vampires,” Barbers book is a fascinating read. One of the main point of this book is to remind us how far we have come in our ability to explain the world around us and how this has released us from terrors.

The generalization for vampires has been displayed in films and literature for hundreds of years. The stereotypical versions of vampires are that they have long fangs, sleep in coffins during the day, and suck the blood out of humans. Both novels contradict those stereotypes in different ways. To understand the diversity of the vampires described in both novels, one must examine the characteristics that the vampires display and the meaning and purpose behind them. David D. Gilmore’s book “Monsters” analyzes monsters and other mythical creatures. Gilmore describes why humanity invented the idea of

On the basis of the evidence currently available, it seems fair to suggest that Polidori’ s The Vampyre is not just a story of a monstrous figure of the vampire from folklore tradition waiting to be destroyed by a wooden stake through the heart, it is rather that kind of nineteenth century vampire whose literary presence is highly loaded with metaphorical connotations. For instance, Lord Ruthven’s presence in the

As one of the most attractive and enduring figures in the Gothic literature, the vampires have moved from being a peripheral element with the genre to a place near the center and are capable of generating its own massive tradition now. In the recent literary history, they have already been adapted to play a role of a rebel against the moral, social, religious, and even sexual taboos. Put simply, the vampires are now a metaphor of human beings in the modern society and life.

Orlomoski, Caitlyn, "From Monsters to Victims: Vampires and Their Cultural Evolution from the Nineteenth to the Twenty-First Century" (2011). Honors Scholar Theses. Paper 208.

The legend of the vampire has emerged countless times within human imagination over the past few centuries. The first available representation of the mythical creature in prose fiction can be found in John Polidori’s “The Vampyre” (1810). It was not until eight decades later that Bram Stoker popularized the existence of this figure with the publication of “Dracula” in 1897. The folklore of the vampire has come a long way since and can be found in today’s popular media more frequently than ever before. However, with due course of time, the representation of the creature has taken alternate routes and today’s vampires are noticeable different – socially and physically – from their predecessors. One effective path to trace this

Scholars would theorize vampires were ways ancient people would associate with uncanny events that could not be explained due to their lack of education, primitive medicine and crude technology. According to Theodora Goss, “the vampire functioned as [a] scapegoat … [allowing] the villagers to confront their fears” (Theodora Goss). Due to this lack of education of death and disease, folklore stories would substitute modern science. Scientific American would state, “… [Vampires] tell an important story about how people understood natural events such as death, decomposition, and the transmission of disease prior to the advent of scientific medicine” (Scientific American). Due to this style of conversational exchange, stories of vampires would