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Другой распространенный термин на древнеисландском – reimleikr, «навязчивое/зловещее присутствие». А фольклорист Йон Арнасон использует apturgaungur, «тот, кто возвращается, чтобы бродить после смерти». Jakobsson Á. Vampires and Watchmen: Categorizing the Mediaeval Icelandic Undead // Journal of English and Germanic Philology. 2011. CX. P. 281–300; Id. The Taxonomy of the Non-Existent; Sävvirg D. Are the Trolls Supernatural? Some Remarks on the Terminology for Strange Beings in Old Norse Literature // AION. 2016. XXVI. P. 119–129.
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Первые аномальные польские захоронения восходят, по-видимому, к X веку, хотя это все еще требует тщательной оценки: Żydok P. Wczesnośredniowieczne pochówki antywampiryczne // Hereditatem Cognoscere. Studia i szkice dedykowane Profesor Marii Miśkiewicz / Ed. Z. Kobyliński. Warszawa: Państwowe Muzeum Archeologiczne, 2004. P. 38–66; Gardeła L. Vampire Burials in Medieval Poland. An Overview of Past Controversies and Recent Reevaluations // Lund Archaeological Review. 2015. XXI. P. 107–126. Ср.: Hanuliak H. Vampirismus auf Gräberfeldern von der Wende des Früh- zum Hochmittelalter // Ethnographisch-Archäologische Zeitschrift. 1999. XL. P. 577–584.
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Из традиций, связанных, по-видимому, с аналогичной системой верований: Von Amira K. Die germanischen Todesstrafen. Untersuchungen zur Rechts- und Religionsgeschichte // Abhandlungen der Bayerischen Akademie der Wissenschaften. Phil.-hist. Klasse. 1922. XXXI. P. 121, 130, 141–143. Ср.: Lecouteux C. Fantômes et revenants au Moyen Age. P. 96. Hebblethwaite R. The Good, the Bad and the Rotten: How the Living Dealt With the Dead in England, c. 600–1200. MA diss., Norwich: University of East Anglia, 2017. P. 32–33.
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Barber P. Op. cit. P. 109–111.
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