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Brother Mike. Статья из «Эльфийского словаря» К.Бриггс

Brother Mike

We know this as a fairy name from the pathetic cry of a little frairy captured near Bury St Edmunds and reproduced from 'Suffolk Notes and Queries' in the Ipswich Journal of 1877. It is to be found in County Folk-Lore (Vol.II, pp.34-35) and forms a particularly sad example of a captured fairy:

There wus a farmer, right a long time ago, that wus, an he had a lot o' wate, a good tidy lot o' wate he had. An he huld all his wate in a barn, of a hape he did! but that hape that got lesser and lesser, an he kount sar how that kum no how. But at last he thout he'd go and see if he kount see suffun.

So off of his bed he got, one moanlight night, an he hid hiself hind the oud lanetew, where he could see that's barn's doors; an when the clock struck twelve, if he dint see right a lot of little tiddy frairies. O lork! how they did run — they was little bits o' things, as big as mice, an they had little blue caoots and yaller breeches an little red caps on thar hids with long tassels hangin down behind. An they run right up to that barn's door. An if that door dint open right wide of that self. An lopperty lop! over the throssold they all hulled themselves. Well, when the farmer see they wus all in, he kum nigher an nigher, an he looked inter the barn he did. An he see all they little frairies; they danced round an round, an then they all ketched up an air o' wate, an kopt it over their little shouders, they did. But at the last there come right a dear little frairie that wus soo small that could hardly lift that air o' wate, and that kep saying as that walked —

Oh, how I du twait,

A carrying o’ this air o’ wate.

Брыдга

В мифологии Рьока брыдга - маленькое зловредное существо, распространенное почти по всему миру. Представляет собой неухоженную уродливую голову размером с крупную луковицу, которая передвигается на трех ножках-лапах. Брыдга заводится в домах, где давно не проводили уборку, и питается грязью. Для жизни она не опасна, но очень проворна и неуловима, как мышь. Брыдга любит прятаться в пыльных углах, под кроватями и под порогом. При любых признаках брыдги ее следует как можно скорее изловить или извести, так как она может отложить потомство, и тогда брыдги загадят весь дом так, что его легче будет сжечь. Известно, что брыдга боится холода и запаха полыни.

Elmakaltai. Статья из «Призраки, чудовища и демоны Индии»

Elmakaltai

According to a legend about the town of Kolhapur, in Maharashtra, the area was formerly inhabited by a fierce Rakshasa who refused to let anyone build there. The pandits conferred about what to do. They finally decided that to appease the demon, a human sacrifice would have to be made, and the person to be killed would have to be a mother with seven sons.

Elmakaltai is the ghost of this mother, who was killed to placate the Rakshasa and buried beneath the city walls. It is said that she still haunts the city. She appears as a ghostly form wearing a black sari, with seven small child-ghosts playing around her.

When Elmakaltai visits a house, food stores mysteriously start to vanish, cattle begin to sicken, and milk will fail to turn to butter no matter how hard it is churned.

Элмакалтай

Eenampechi. Статья из «Призраки, чудовища и демоны Индии»

Eenampechi

In the folklore of Kerala, pangolins — called Eenampechi in Malayalam — were thought by some to be the spirits of aborted human fetuses, most likely because of the way they curl up when threatened.

These scaly nocturnal mammals rest in burrows during daylight, but emerge at night to feed on ants and termites. They are sometimes encountered in paddy fields. They are now an endangered species — threatened by habitat loss, hunted for use in Chinese medicine, and killed by superstitious people who think they are evil spirits.

In folk stories, the Eenampechi is a sort of bogeyman who carries off children in the night.

Энампечи

В фольклоре штата Керала, панголины — называемые на малаяльском языке энампечи, — считались духами абортированных человеческих зародышей, скорее всего из-за того, что при угрозе сворачиваются калачиком.

Эти чешуйчатые ночные млекопитающие днём отдыхают в норах, но выходят по ночам, чтобы питаться муравьями и термитами. Иногда их можно повстречать на рисовых полях. Сейчас это вымирающий вид — им угрожает потеря среды обитания, на них охотятся для использования в китайской народной медицине и убивают суеверные люди, которые считают их злыми духами.

В народных сказках Энампечи — своего рода бука, который по ночам крадёт детей.

Eaka (and Other Beings from the Lower Planes). Статья из «Призраки, чудовища и демоны Индии»

Eaka
(and Other Beings from the Lower Planes)

The Eaka are a class of ghostly beings in the folklore of the Onge tribe of Little Andaman Island.

The Onge are a highly endangered tribe. In the 2011 census, their population numbered just 101 individuals. Their society, culture, and language have been devastated by colonization and settlement of the islands. As a result, anthropological understanding of their traditional mythology and folklore is limited. What follows is based primarily on interviews conducted by the anthropologist Pranab Kumar Ganguly between 1953 and 1957.

In Onge mythology, there are thirteen planes of existence, six that lie above our world and six that lie below. The six higher planes have no ocean, only endless land. Each of the six lower planes consists of an island about the same size as Little Andaman, surrounded by an ocean. Even lower, beneath them all, is Kwatannange, the primordial ocean, which is full of turtles.

This entry covers the beings who live in the six planes of existence that lie below Little Andaman Island. The residents of the higher planes are discussed in the separate entry on the Onkoboykwe.

The plane directly beneath Little Andaman is inhabited by the Eaka. Like the Onge, they are black-skinned, but have large distended bellies and bald heads. Food is plentiful in their world. They eat fruits, tubers, edible roots, and pork, in addition to meat caught from the sea that surrounds their island: fish, turtles, and dugongs.

The Eaka sometimes come to the human plane and kidnap Onge under cover of darkness. When they catch a person, they bring him down below and turn him into another Eaka.

The Eaka themselves are the ghosts of humans — at least, some of them are.

Duma. Статья из «Призраки, чудовища и демоны Индии»

Duma

The word Duma (or sometimes Dumma) means “ghost” or “ancestor spirit” in several tribal languages of Andhra Pradesh and Odisha.

In the Gadaba tribe, for example, there is a process of transformation from life to death to benevolent ancestor spirit. For some time after a person dies, their Duma roams the village, visiting the houses of family members. People who died of natural causes don’t cause much trouble; their relations leave them offerings of rice and beer, and gradually they withdraw. After a few weeks, their individual life-force becomes reincarnated in the womb of a mother.

But those who die bad deaths stay volatile, their spirits wandering in the forest with malicious intent. Women who die in childbirth become Sunguni Duma; those who fall from trees, Mursu Duma; those killed by tigers, Bag Duma; those who hang themselves, Utshki Duma; and those who are struck by lightning, Betani Duma. Pacifying these spirits requires a special sacrifice of twelve animals. If the ritual is not done correctly, the Duma transforms into a horrifying demon called a Sagbo Duma, who causes people’s necks to swell up and makes them vomit blood.

It is said that some magicians can capture a peaceful Duma and turn it into a Betani Duma, using it as a weapon against their enemies.

Every three or four years, when there is a good harvest, a Gotar or Duma Puja is performed. This is an elaborate month-long ceremony in which the spirits of the deceased are pushed into a buffalo. The ceremony culminates in the sacrifice of many buffaloes, by slicing open their bellies and tearing out their intestines while they are still alive.

It is thought that the Gotar ceremony brings the Dumas peace, allowing them to join the benevolent ancestor spirits. Without it, the Dumas would go on wandering restlessly, attacking people and causing crops to fail.

Dragon. Статья из «Призраки, чудовища и демоны Индии»

Dragon

In much of the world, Dragons are the most familiar of all mythological beasts; but they are rarely associated with India. However, long ago, things were different. The area around the Jhelum and Chenab rivers, in what is now Punjab and Kashmir, was once thought to have been a home to Dragons. They are mentioned in the works of several ancient Greek and Roman writers, whose descriptions of India were based in turn on the accounts of European or Persian travellers.

These dragons did not have wings, nor did they breathe fire. Instead they resembled oversized snakes. It’s possible that Western legends of the drakon indikos — the Indian dragon — are based on the Nagas of Hindu mythology.

The Roman author Aelian, writing in the 3rd century C.E., described a species of Indian dragon that preyed upon elephants. These dragons would climb up into large trees and hide there. When an elephant came to the tree to feed on its leaves and branches, the dragon would spring at it and bite out its eyes. Then, keeping its tail anchored to the tree, it would wind itself around the pachyderm’s neck and constrict it to death. Finally, it would swallow the animal whole.

According to Philostratus, a Greek author who wrote around the same time as Aelian, India was chock-full of dragons. He described three sorts.

Marsh Dragons were the smallest, around 30 cubits (14 meters) in length. They were also the most sluggish. They had large, black scales on their backs and smooth heads without crests.

The Plains Dragons were larger and very fast-moving. These were silver in colour. Young plains dragons started out with small crests on their heads which grew taller as they aged; a serrated dorsal fin developed as well. The plains dragons were said to have magical stones in their eyes and huge indestructible teeth.

Doht. Статья из «Призраки, чудовища и демоны Индии»

Doht

Dohts are spirits known from the folklore of Assam. They are pitch-black, gaunt, and enormously tall — about 5 or 6 meters (16-20 feet). Their fingers and toes are unnaturally long, as are the claw-like nails that grow from them. They have oily, slippery bodies: it is nearly impossible to grab hold of one of these beings, or to wrestle it down. They have disheveled mops of hair on their heads. Male Dohts always go naked, whereas female Dohts sometimes wear tattered rags.

Like the Baak, a Doht always carries a little round black pouch under its armpit, similar to the kind used to carry betel-leaves. This bag is made of a supernatural net-like cloth.

Dohts live in family groups near mosquito-ridden swamps, ponds, or slow-moving rivers. They love to eat fish, and sometimes steal them out of fishermen’s traps, or even creep along behind a person to silently snatch fish out of his bag. They also eat shellfish and the cocoons of Assam silkworms, which they consider a delicacy.

All Dohts are spiteful towards humans, but to varying degrees. If they encounter someone by chance, they might beat them black and blue, or they might stick them upside down in the mud with their heads buried until they nearly suffocate. Some Dohts refrain from attacking if they see a way to steal some fish. Others are merciless killers, ready to take a human life at the slightest provocation.

Male Dohts are most ruthless and dangerous when they are on their own, away from their families. They are less prone to violence while their wives are watching them.

A thicket of tall bamboo at the water’s edge is often a home to a Doht. If you notice one of these thickets suddenly starting to shake, it is because the Doht that lives inside is trying to scare you away.

Oonagh. Статья из «Эльфийского словаря» К.Бриггс

Oonagh [oona]

Уна

В «Древних легендах Ирландии» у леди Уайльд Уна — супруга Финварры, повелителя эльфов Запада и мертвых. Она пишет:

По сей день еще верят люди, что король Финварра правит над всеми эльфами запада, а Уна — королева эльфов. Золотые волосы ее стелются по земле, а одета она в серебряный шелк, сверкающий будто алмазами, но это росинки, рассыпанные по шелку платья.

Королева эта прекраснее всех женщин земли, но Финварра предпочитает ей смертных женщин, которых он завлекает в свой волшебный дворец неодолимыми чарами своей эльфийской музыки.

Женой Финварры называют также Нуалу, но ничего удивительного, наверно, нет в том, что столь любвеобильный эльф может быть многоженцем.

[Мотив: F252.2]

Buttery Spirits. Статья из «Эльфийского словаря» К.Бриггс

Buttery Spirits

These spirits are the lay form ofthe abbey lubbers who used to be supposed to haunt rich abbeys, where the monks had grown self-indulgent and idle. As a rule it was thought that fairies could feed on any human food that had not been marked by a cross. The story of the tacksman of Auchriachan is an example of this. But, by an extension of this belief, it was sometimes thought that the fairies could take any food that was ungratefully received or belittled or anything that was dishonestly come by, any abuse of gifts, in fact. It was under these circumstances that the abbey lubbers and buttery spirits worked. A very vivid account of a buttery spirit is to be found in Heywood's Hierarchic of the Blessed Angels (Book 9).

A pious and holy priest went one day to visit his nephew who was a cook, or rather, it seemed, a tavern keeper. He was hospitably received, and as soon as they sat to meat the priest asked his nephew how he was getting on in the world, for he knew he was an ambitious man, anxious for worldly success.

'Oh Uncle,' said the taverner, 'my state is wretched; I grow poorer and poorer, though I'm sure I neglect nothing that can be to my profit. I buy cattle that have died of the murrain, even some that have been found dead in ditches; I make pies of dogs' carcasses, with a fine pastry and well spiced; I water my ale, and if anyone complains of the fare I outface them, and swear I use nothing but the best. I use every trick I can contrive, and in spite of that I grow poorer and poorer.'

'You'll never thrive using these wicked means,' said his Uncle. 'Let me see your Buttery.'

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