An online magazine about the paranormal, haunted and macabre. We collect the ghost stories from all around the world as well as review horror and gothic media.
The short story One Summer Night by Ambrose Bierce tells the story about a man realizing how he has been buried alive and how he has to deal with it and accept his fate. The story was first published in Cosmopolitan in 1906, and written by a writer who disappeared and was as mysterious as his stories.
The fact that Henry Armstrong was buried did not seem to him to prove that he was dead: he had always been a hard man to convince. That he really was buried, the testimony of his senses compelled him to admit. His posture — flat upon his back, with his hands crossed upon his stomach and tied with something that he easily broke without profitably altering the situation — the strict confinement of his entire person, the black darkness and profound silence, made a body of evidence impossible to controvert and he accepted it without cavil.
But dead — no; he was only very, very ill. He had, withal, the invalid’s apathy and did not greatly concern himself about the uncommon fate that had been allotted to him. No philosopher was he — just a plain, commonplace person gifted, for the time being, with a pathological indifference: the organ that he feared consequences with was torpid. So, with no particular apprehension for his immediate future, he fell asleep and all was peace with Henry Armstrong.
But something was going on overhead. It was a dark summer night, shot through with infrequent shimmers of lightning silently firing a cloud lying low in the west and portending a storm. These brief, stammering illuminations brought out with ghastly distinctness the monuments and headstones of the cemetery and seemed to set them dancing. It was not a night in which any credible witness was likely to be straying about a cemetery, so the three men who were there, digging into the grave of Henry Armstrong, felt reasonably secure.
Two of them were young students from a medical college a few miles away; the third was a gigantic negro known as Jess. For many years Jess had been employed about the cemetery as a man-of-all-work and it was his favourite pleasantry that he knew ‘every soul in the place.’ From the nature of what he was now doing it was inferable that the place was not so populous as its register may have shown it to be.
Outside the wall, at the part of the grounds farthest from the public road, were a horse and a light wagon, waiting.
The work of excavation was not difficult: the earth with which the grave had been loosely filled a few hours before offered little resistance and was soon thrown out. Removal of the casket from its box was less easy, but it was taken out, for it was a perquisite of Jess, who carefully unscrewed the cover and laid it aside, exposing the body in black trousers and white shirt. At that instant the air sprang to flame, a cracking shock of thunder shook the stunned world and Henry Armstrong tranquilly sat up. With inarticulate cries the men fled in terror, each in a different direction. For nothing on earth could two of them have been persuaded to return. But Jess was of another breed.
In the grey of the morning the two students, pallid and haggard from anxiety and with the terror of their adventure still beating tumultuously in their blood, met at the medical college.
‘You saw it?’ cried one.
‘God! yes — what are we to do?’
They went around to the rear of the building, where they saw a horse, attached to a light wagon, hitched to a gatepost near the door of the dissecting-room. Mechanically they entered the room. On a bench in the obscurity sat the negro Jess. He rose, grinning, all eyes and teeth.
‘I’m waiting for my pay,’ he said.
Stretched naked on a long table lay the body of Henry Armstrong, the head defiled with blood and clay from a blow with a spade.
In Meitei tradition, tales about the Hiyang Athouba warn about the dangers of not taking proper care about the dead and ill in your community and family. Left alone to decay, a corpse can sometimes rise as a vampiric monster.
In the ruins of the Jungfernturm in Munich, some say the victims of the mythical torture device is still haunting the street where the tower once stood.
Not all vampires rise with the moon and dwell in dark castles. Some wait in the heat of the Australian wilderness. Like the monster Yara-ma-yha-who from Aboriginal folklore, found under the Australian Fig Trees.
Deep from the Colombian wilderness, there is a vampiric entity said to lay in wait. The one-legged La Patasola is said to lure away those threatening to harm her forests.
Sealed away in Vault B of Sri Padmanabhaswamy Temple in Kerala is an old and bloodthirsty deity said to pray to atone for her sins. Known as the vampiric Kanjirottu Yakshi, people still fear her wrath and refuse to open her vault.
A vampiric Vrykolakas from Greek folklore was said to terrorize the inhabitants on Mykonos island. To stop the haunting, they exhumed, burned and buried the remains of the body on an inhabited island. But did it work?
As part of the shapeshifting Aswang demons of the Phillipines, the Manananggal was soaring the sky in her bat-like appearance on her hunt for human blood.
After a man died before atoning for his crimes, he came back from the dead as a vampiric Vrykolakas when his wife failed to follow his final wishes. What followed was a month full of terror and haunting.
After terrorizing his village, the Vrykolakas Vampire from Patmos in Santorini were taken to an inhabited island and set on fire. The question is, did it really work?
Fueled by anger and vengeance, the vampiric Churel of South Asian folklore, is said to haunt down men to drain their blood as a vengeful spirit brought back from the dead.
After a humble life as a shoemaker on Santorini in Greece, a man was said to have come back as a Vrykolakas, the vampire of Greek folklore. But for this Vrykolaka, it wasn’t to devour human life that kept him going.