The Seven Demons
Variations: Seven and Seven, Seven Times Seven
In ancient Mesopotamia, Sumerian mythology claimed that The Seven Demons were the offspring of the god of the underworld and earth, An, and goddess of the sky, Ki. The Seven Demons were the personifications of the violent and deadly forces of nature. They are a collection, considered to be a single entity, and seldom act independently of one another. They are mentioned in several holy texts and demonic banishing rites. They will not go into temples because they are afraid of the images of the Sumer gods, such as Anshar, Enki, Enlil, and Ereshkigal.
Source: Dalley, Myths from Mesopotamia, 224; Harris, Gender and Aging in Mesopotamia, 133; Horowitz, Mesopotamian Cosmic Geography, 219; Mackenzie, Myths of Babylonia and Assyria, 34
Sekeht (SAH-ket)
Variations: Once there were more than 4,000 names for this goddess, and of those only a few hundred have survived. All of her titles refer to her vampiric nature, such as Devouring One, Lady of the Bloodbath, Lady of Transformations, Mother of the Dead, Pacht, and Terrible One.
Sekeht’s exact origins are unknown but it is long suspected that this vampiric goddess was imported to Egypt and adopted into the religion of the ancient Egyptians. Sekeht was made a daughter of Ra, although she was older than him. She was described and pictured in art as having the head of a lioness and holding a sun disk in her hand. It was a popular belief that there were only two types of demons in the ancient Egyptian lore: those who were under Sekeht’s control and those who were not — yet.
The priests and priestesses of Sekeht were very powerful people both politically and magically. Through the goddess Sekeht, her priests were empowered to heal as well as to control and banish demons. There is an Egyptian text that describes trials and tortures that people went through to become one of her clergy, including having to face down GHOULs and vampires without showing fear.
In the Philippines there is a vampiric creature whose description varies from case to case, but generally it is a large, dark-colored, hornless, smelly goat called a segben. During the day, it is invisible.
The segben attacks its prey only at night. Although it can kill a person simply by looking at him or by biting his shadow, its mere presence will drain off the life of a dying person, consuming it for its own (see ENERGY VAMPIRE). Any child that falls prey to the segben will have its heart made into a magical amulet. It usually does not eat the flesh and blood of those it kills; it prefers to gorge itself on charcoal, corpses, and pumpkins. If seen while in its goat form, it will only be pretending to eat grass.
The segben uses its supernatural speed to prevent capture, but it has a number of forms that it can shape-shift into: a frog with extraordinarily long legs, a goat with exceptionally floppy ears whose hips are higher than its shoulders, and a locust. In all of its forms, it has a horrible smell.
The smell and sight of thick smoke is enough to keep a segben away, as will the scent of spices and the clang of knives.
Source: Ateneo de Davao University, Kinaadman, 50; Paraiso, The Balete Book, 15; Ramos, Creatures of Philippine, 70; Ramos, Creatures of Midnight, 53, 95
In Romanian vampiric lore there is a vampiric creature called a sburator (“flying man”), which is essentially a variation of an INCUBUS. Described as being an extremely handsome man, the sburator is virtually custom made for the victim, making it the perfect lover. Once every seven years, at night, it attacks the woman, slipping into her home through an open window. While she is asleep, it kisses her so gently that she may not even wake up. The next day, the woman awakes feeling drained of energy, her body throbbing with pain, and she is easily agitated (see ENERGY VAMPIRE). Once a woman has had an encounter with a sburator, she is not interested in other men.
Source: Florescu, The Complete Dracula, 374; Senn, Were-wolf and Vampire in Romania, 44; Stratilesco, From Carpathian to Pindus, 175
The Ashanti people of Africa have in their lore a vampiric creature called sasabonsam. This bearded man-faced creature that stands about five feet tall has a mouth full of fanged teeth, a row of scaly ridges over its bloodshot eyes, and a small horn that protrudes from the top of its head. Its very long arms are like gigantic bat wings that have a twenty-foot wingspan, its torso is skeletally thin, its legs are permanently bent, and there are three toes on each of its feet. The sasabonsam’s body is covered with black and white spots, adding to its camouflage as it sits in the cotton tree, dangling its stringy legs below. When a person walks underneath and brushes against the legs, it snatches up the person, pulling him into the tree and biting off his head, then drinking up the blood. The belief that the sasabonsam lives in cotton trees is prevailing, as can be proven by the great height that these trees grow to — everyone is afraid to cut them down.
Sasabonsam can cause sickness in a person just by looking at him and are oftentimes used as a servant by an OBAYIFO.
There is an article that was written in 1939 for The West African Review that reported that a sasabonsam had been successfully hunted down and killed.
Source: Jahoda, Psychology of Superstition, 12; Rattray, Ashanti Proverbs, 48; Shuker, Beasts That Hide from Man, 103-105; Williams, Psychic Phenomena of Jamaica, 16-18
Once any Albanian of Turkish descent would upon death become a type of vampiric REVENANT known as a sampiro, no matter how good a person he may have been or how virtuous a life he may have led. This curse also befell upon any Albanian who had committed an unnatural act, such as beastiality, homosexuality, prostitution, transvestitism, or heterosexuality with a Turkish person. Other means were attending a Moslem religious service, consuming meat handled by a Turk, or being a habitual liar or professional thief in life.
The sampiro returns from the grave three days after its death with its burial shroud wrapped around its body and wearing high-heeled shoes upon its feet. Its eyes are large and glow brightly. A small amount of dirt from its grave is inexplicably kept in its navel.
Every night it rises from its grave but is particularly fond of nights with heavy fog, as that will make its eyes glow even brighter than usual, as bright as the headlights on a car. Once it finds a victim, it follows behind the person making “kissing” sounds that can be heard clearly over the click of its high-heeled shoes. When it finally attacks, it drains a survivable amount of blood from the person and then flees the scene as quickly as it can totter away on its heels. Victims are left feeling tired and weak, and repeated assaults will eventually kill them.
A type of vampiric wood nymph from Bulgaria, the samodivi (as they are collectively called) look like young women, wearing their HAIR down and loose, and are occasionally sighted with wings. They live in old trees or in natural caves and dress in simple clothes tied with a GREEN belt decorated with feathers, a bow and quiver slung across their backs. With little to fear, as they not only have the natural ability to fly but also have control over all the elements, samodivi patrol the woods riding upon the backs of stags whose bridle tack is reined with live snakes. Should a samodiva (“divinity” or “devil”) happen across a hunter, it will kill him, taking the unfortunate person’s head as a trophy and draining the body dry of its blood. Should he escape, it will cause a drought in his village.
Anyone who comes across a samodiva dancing at night in the woods will not be able to resist joining it, and will enjoy its merrymaking all night long. When the sun rises, only the samodiva remains; its dance partner is never seen again.
There is a Serbian myth that a samodiva named Villa raised Prince Marko, nursing him at its own breast. Because of this, the prince developed supernatural powers. He rode upon a winged horse named Dapple and had a samodiva stepsister named Gyura.
Source: Georgieva, Bulgarian Mythology, 75, 81; Mac-Dermott, Bulgarian Folk Customs, 68, 69; McClelland, Slayers and Their Vampires, 103; Perkowski, Vampires of the Slavs, 42
Salt has long been used by man for purification, protection, and preservation; in fact, the earliest record of salt being used dates back to 2255 B.C. Among the many beliefs and truths that have been attributed to it are that salted food cannot be hexed, that making a circle of salt will protect whatever or whomever is placed inside, and that it attracts luck and money while driving away demons and witches. It is also used in some vampiric lore: it is applied to the shed skin of an ASWANG MANNANANGGAL; one can trap a CATACANO behind a line of salt; an ESTRIE will eat bread and salt to heal itself of any wounds it may have taken in a fight; and salt placed under one’s pillow at night will deter a GAUKEMARES from attacking, to name but a few.
Source: Barber, Vampire, Burial and Death, 68; Dundes, Vampire Casebook, 50; Gadsby, Sucking Salt, 67; Phillips, Forests of the Vampire, 62-64; Summers, Vampire: His Kith and Kin, 234
From the Balkans comes a type of LIVING VAMPIRE known as a sâbotnik (“one born on a Saturday”). This individual, typically male, is marked by his community as a quasi-supernatural being who can see and identify vampires, demons, diseases, and magicians, as well as interpret dreams. Socially the sâbotnik is considered an outsider in his own community, but he is still obligated to perform his services. Although a woman may be born on a Saturday and thereby inherit the title of sâbotnik, she seldom has the actual ability of seeing vampires, let alone the ability to destroy them. Sâbotniks specialize in killing a type of vampire known as a VRKOLAK by using a gun or a knife. Like the VAMPIRDŽIA, the sâbotnik is very well paid for his services, either with actual money or with gifts.
Interestingly, dogs that are born on a Saturday are also considered to be sâbotnik. This is not because anyone believes that they were sired by a vampire but rather because they were born on Saturday, the Jewish holy day, rather than on Sunday, the Christian Sabbath. These dogs, like their human counterpart, are able to detect vampires and diseased individuals. The best sâbotnik dogs have four eyes, particularly pronounced eyebrows, or are large and solid black. Whenever possible, one of these dogs is used as a familiar by a vampirdžia. In extreme cases a sâbotnik dog may be buried with the body of a vampire that has otherwise been especially difficult to kill.
Source: AASSS, Balkanistica, 104; Keyworth, Troublesome Corpses, 131; McClelland, Slayers and Their Vampires, 97, 111
The vampire lore of the Gypsies of Romania tells of a VAMPIRIC WITCH called a ruvaush. Aside from having the ability to create more of its own kind through magic, it can also shape-shift into a wolf, but one that is much larger than a normal wolf. Grevase of Tilbury (1150–1228), a medieval chronicler, was the first person to associate the transformation of werewolves to the moon and its cycles, but his concept was never popular until it was used by modern fiction writers.
Source: Icon Group International, Victims: Webster’s Quotations, 489; Summers, Vampire in Lore and Legend, 92
Руваш
Предания румынских цыган рассказывают о вампирической ведьме, называемой руваш. Помимо способности с помощью магии создавать больше представителей своего вида, она также может превращаться в волка, но гораздо более крупного, чем обычный. Средневековый летописец Гервасий Тильберийский (1150-1228) был первым, кто связал превращение оборотней с луной и ее циклами, но его концепция никогда не была популярной, пока ей не воспользовались современные писатели-фантасты.
Источники: Icon Group International, «Victims: Webster’s Quotations», 489; Summers, «Vampire in Lore and Legend», 92
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