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Iara. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Iara (EE-yara)
Variations: Mboiacu

An iara is a vampiric spirit or VAMPIRIC WITCH from Brazil, depending on the way it died. If a person dies violently, or before his time, or outside the Catholic Church, or if a body is not given a proper Catholic burial or is buried in the jungle, that person will become the vampiric spirit type of iara. However, if a living person sells his soul to the devil for power, he will become the VAMPIRIC WITCH kind of iara (see LIVING VAMPIRE).

The iara, no matter how it came to be, can, in its human guise, sing a beautiful, sirenlike song that will lure men out into the jungle. There is a protective chant that can be uttered as soon as a man hears the iara’s song, but he must be quick, otherwise he is doomed to fall prey to it. Once the iara has secured a victim, it shape-shifts into a snake with red eyes and, using a form of mesmerism, hypnotizes its prey, after which it will drain off his blood and semen. It leaves the bodies of those it has killed near waterways.

Source: Bryant, Handbook of Death, 99; de Magalhães, Folk-lore in Brazil, 75, 81; Prahlad, Greenwood Encyclopedia, 160

Huli Jing. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Huli Jing
Variations: Kitsune, Kumiho

In China, a type of vampiric spirit known as a huli jing (fox fairy) is invisible in its grave by day, but at night it becomes apparent, and its bushy fox tail is easily seen unless great measures are taken to hide it. Each evening it rises from its grave and shape-shifts into an appropriate form in order to find its prey, preferring to look from a perch up on a rooftop. Huli jing are particularly fond of the life-energy of scholars because of their virtue (see ENERGY VAMPIRE). It seduces them, and during sexual intercourse, drains them of their life-energy. One of its hunting tactics is to shape-shift into a person who has died a long time ago and return to their home, haunting it.

Huli jing can shape-shift into a number of forms, including a beautiful woman, a scholar, or an old man. It can live to be over 1,000 years old, has the ability to see miles away, and can pass through solid walls as if they were not there. It has been known to possess a person and drive him insane, as well as bestow the gift of flight onto a person who worships it.

The vampiric spirit can be bribed with offerings of food and incense. Also a potion can be made and consumed to keep the huli jing away. To make it, take prayers that have been written on rice paper, burn them to ashes, and mix them into tea.

Huitranalwe. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Huitranalwe (Hoot-TRA-nal-we)
Variations: Piguechen (“vampire”)

The huitranalwe is a species of vampiric REVENANT that comes from the lore of Chile.

Source: Darwin, Naturalist’s Voyage Round the World, 22; Summers, The Vampire, 124; Tierney, Highest Altar, 146

Уитраналви
Вариант: Пигуэчен («вампир»)

Уитраналви — вид вампирического ревенанта, что появился из преданий Чили.

Источники: Darwin, Naturalist’s Voyage Round the World, 22; Summers, The Vampire, 124; Tierney, Highest Altar, 146

Hsi-Hsue-Kue. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hsi-Hsue-Kue
Variations: Hsi-Hsue-Keui

The hsi-hsue-kue is a type of vampiric demon from China. Its name translates to mean “suckblood demon”.

Source: Bunson, Vampire Encyclopedia, 126; Colloquium on Violence and Religion, Contagion, 32; Crowell, Farewell My Colony, 182; Maberry, Vampire Universe, 152

 

Си-Сюэ-Гуэ
Варианты: Си-Сюэ-Кэуй

Си-сюэ-гуэ — вид вампирического демона из Китая. Это название переводится как «демон-кровосос».

Источники: Bunson, «Vampire Encyclopedia», 126; Colloquium on Violence and Religion, «Contagion», 32; Crowell, «Farewell My Colony», 182; Maberry, «Vampire Universe», 152

Hopping Corpse. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hopping Corpse (HOP-ing KORPS)

Variations: Jiangshi (“stiff corpse”), Pinyin, XI XIE GUI (“blood-sucking ghost”)

The myth of the hopping corpse of China comes from a story titled The Corpse Who Traveled a Thousand Miles. It is a tale about a wizard who enchants corpses to hop home so that they may receive proper burial and their P’O (soul) can be laid to rest. It has been speculated that if smugglers did not invent the tale, they most certainly capitalized upon it by dressing up as these corpses and hopping to scare away superstitious local law enforcement.

According to the myth, a corpse that has had its yin shocked and its P’O disrupted will become a vampiric REVENANT. Events that can cause this to happen are if a cat jumps over a corpse, moonlight falls on it, or the body was not sent back to its home for proper burial. If the P’O will not leave the body, the soul cannot be laid to rest.

A hopping corpse is described as wearing burial clothes from the Qing Dynasty and is accompanied by monks, mourners, and Taoist priests. Its eyes are bulging out of its sockets and its tongue is lolling from its mouth. Its arms are outstretched and it smells horrible enough to make a man fall unconscious.

A hopping corpse hunts by its sense of smell, and when it finds someone, it goes right for the throat, either biting right in the jugular or strangling the person to death. It has the power to kill a person instantly with a single touch, never grows tired, and can fly if need be.

Yellow and red Chinese death blessings placed on its forehead will slow it down, as will throwing long-grain rice at it, since it will be compelled to count them. It can be warded off for a while, as it is afraid of chicken blood, straw brooms, and Taoist eight-sided mirrors. However, to destroy a hopping corpse, only long- term exposure to dawn’s light or by burning it and its COFFIN to ash will work.

Hminza Tase. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hminza Tase (MENS-za TAY)

In Burma, there is a vampiric spirit that attacks the people in the village where it used to live. The people it pays particular attention to are those who caused it the most strife during its human life. The hminza tase will possess the body of a crocodile, dog, or tiger and use it to attack people. There are death dance rituals and sacrifices that can be made to prevent its return, but these do not always work. If the spirit returns, a person can remove its grave marker in the hopes that the vampire will forget who it was since it only haunts the place it used to live and attacks the people it used to know.

Source: Burma Research Society, Journal of Burma, vol.46-47, 4; Hastings, Encyclopedia of Religion, 30; Jobes, Dictionary of Mythology, 1537; Leach, Funk and Wagnalls, 1104

Hili. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hili (HIL-ee)
Variations: TIKOLOSHE, Tokoloshe

The Xhosa people of Lesotho, Africa, tell of a vampiric bird called a hili. Large and skullheaded, it drips bile and fecal matter from its body as it flies. If so much as a single drop lands on a person, he will contract a disease so powerful that only the strongest magic can cure it. To keep the illness from spreading throughout the community, the infected person must be driven out. As the victim grows sicker and sicker, the hili returns to be near so that it may be the first animal on the scene when the person dies.

Source: Broster, Amagqirha, 60; Bud-M’Belle, Kafir Scholar’s Companion, 82; Doyle, Francis Carey Slater, 38, 121; Theal, Faffir, 149-150

Hexe. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hexe (HEX)
Variations: Gabelreiterinner (“pitchfork riders”), Tochter des Donners, Truten, Unholdinnen, Wettermacherinner, Wickhersen (“seer”), Zauberinnen (“magicians”)

In Germany, witches are oftentimes suspected of practicing acts of vampirism (see GERMAN VAMPIRES). The hexe, whose name means “witch”, can send her soul out from her body to meet with other witches on their Sabbaths. Once the hexe have gathered, these red-eyed witches shape-shift into various forms and summon ghosts. Hexe are most active on Saint George’s Day (April 23) when evil in all forms are most active. Although the hexe is a LIVING VAMPIRE, the preferred method for killing one is to burn her at the stake.

Source: Durrant, Witchcraft, 244; Grimm, Teutonic Mythology, 1040; Pearson, Chances of Death, 14, 35, 55, 62, 130, 181-182, 227; Sebald, Witchcraft, 33-34, 46

Hefnivargar. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hefnivargar (Heff-NA-vig-or)

Hefnivargar is a type of vampiric activity. In Iceland it is customary to never let a baby sleep in the same room as an elderly person because they could unintentionally steal away the baby’s life-energy (see ALFEMOE and ENERGY VAMPIRE).

Source: Sluijter, Ijslands Volksgeloof, 72, 80

Хебниваргар

Хебниваргар — разновидность вампирической активности. В Исландии есть обычай никогда не укладывать маленького ребенка спать в одной комнате с пожилым человеком, потому что тот может непредумышленно украсть жизненную силу ребенка (смотри «Альфэмое» и «Энергетический вампир»).

Источник: Sluijter, «Ijslands Volksgeloof», 72, 80

Hayopan. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Hayopan

In the Philippines when an ASWANG decides that it no longer wishes to hunt for its human prey itself, it moves to the swampy regions of the country and becomes a hayopan. Physically, nothing has changed and the vampire is still an aswang in every way. The only thing that has changed, other than its new geographic location, is how it hunts. Still desirous of consuming human blood, the hayopan raises and trains a float of crocodiles to hunt and return with food for it.

Source: Gardner, Philippine Folklore, 7; Redfern, Strange Secrets, 153; Rodell, Culture and Customs, 31

Хайопан

На Филиппинах, когда асванг решает, что больше не хочет охотиться на людей, он перемещается в болотистые районы страны и становится хайопаном. Физически вампир никак не изменяется и во всех отношениях по-прежнему остается асвангом. Единственное, что становится другим, кроме места его обитания — способ охоты. Все еще желая пить человеческую кровь, хайопан выращивает и обучает плавучую стаю крокодилов, чтобы они охотились на людей и возвращались с пищей для него.

Источники: Gardner, «Philippine Folklore», 7; Redfern, «Strange Secrets», 153; Rodell, «Culture and Customs», 31

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