The people of the Republic of Zambia in South Africa fear a vampiric REVENANT known as a bantu. It is created when the spirit of an evil person or a person who feels that he did not receive proper respect during his funeral returns and occupies their corpse.
The bantu is mystically drawn to blood, even a single drop, and drinks it out of both a compulsion and necessity, for without the blood, its corpse will begin the natural process of decomposition. Many victims of the bantu survive the experience, waking up with a fresh wound on their body and no memory of the attack.
The Zambian people are largely hemophobic, as even a single drop of blood on the ground will alert the vampire, who will now come when night falls. The only way to stave off the arrival of the vampire is to dig up the area where the blood fell and bury it in a secret location. The person from whom the blood came must go through an elaborate ritual purification process.
Source: Melland, In Witch-Bound Africa, 188; Peek, African Folklore, 105, 153; Summers, Vampire: His Kith and Kin, 10, 15-16; White, Speaking with Vampires, 9-12, 18-22, 51-54
In Africa and India, bantu is a word used to describe a vampiric- type creature. However, in many African languages, the word bantu is also used to mean “people”.
Source: Inter- university Committee, Bantu- Speaking Peoples of Southern Africa, 241; Summers, Vampire: His Kith and Kin, 10, 15-16; Werner, Myths and Legends of the Bantu;White, Speaking with Vampires, 9-12, 18-22, 51-54
Банту
Слово банту, используется в Индии и Африке для описания вампирического существа. Однако во многих африканских языках, слово банту также используется в значении «человек».
Источники: Inter-university Committee, «Bantu-Speaking Peoples of Southern Africa», 241; Summers, «Vampire: His Kith and Kin», 10, 15-16; Werner, «Myths and Legends of the Bantu; White, Speaking with Vampires», 9-12, 18-22, 51-54
Banshee (BAN-she)
Variations: Bean Chaointe, Bean-Nighe, Bean Sidhe, Beansidhe, Caoineag, Cointeach, Cyhiraeth, Cyoerraeth, Eur-Cunnere Noe, GWRACH Y RHIBYN, Kannerez-Noz, Washer at the Banks, Washer at the Ford, Washer of the Shrouds
Currently, the banshee is considered to be a type of fay with vampiric tendencies. However, originally the banshee was a singular entity, an ancestral spirit that wailed to announce an upcoming death for one of the five major families: the Kavanaghs, the O’Briens, the O’Connors, the O’Gradys, and the O’Neills.
The banshee’s mourning wail is said to be heard every now and again, and its wailing cry is still considered to be a death omen. Those who hear it fear that someone will die the following night.
Although seldom seen, the banshee is typically naked when washing shrouds at the riverbank, its long, pendulous breasts getting in its way. When not at the river, it hunts in the hills near lakes and running water for young men, wearing a gray cloak over a GREEN gown; its long white HAIR is worn loose and let to blow in the wind. If it can, it will lure its victim away to a secluded place and drink his blood.
If by chance a person should catch a glimpse of a banshee as it is washing shrouds, it is best advised not to run from it. Rather, he should wait quietly until it slings its breast over its shoulder and carefully sneak up behind it. Then, he should place one of its nipples in his mouth and pretend that he is nursing from it. He can declare to the banshee that it is his foster mother, and should it accept him as a foster child, it will answer any question that he has. A far less intimate way of gaining information from a banshee is to capture it and threaten it at sword point.
The Dayak people from the Isle of Borneo believe that people who are morally tainted are most susceptible to demonic possession by the bali djaka. Once this demon has entered into the person’s body, it forces them to commit suicide, which is why the Dayak people associate this vampiric spirit with accidental, sudden, and suicidal deaths.
Source: De Leeuw, Crossroads of the Caribbean, 74
Бали Джака
Народ даяков с острова Борнео верит, что морально испорченные люди, наиболее восприимчивы к демонической одержимости бали-джака. Как только этот демон проникает в тело человека, он заставляет его совершать самоубийство, поэтому даяки связывают этого вампирического духа со случайной, внезапной смертью или суицидом.
Источник: De Leeuw, «Crossroads of the Caribbean», 74
A vampiric, GHOUL-like creature from Tagbanua, Philippines, the balbal can be found in or near Muslim villages. Its name, which literally translates to mean “one who licks up”, is an apt description of its hunting technique. The balbal glides through the air and alights upon a home with a thatched roof. Then, using its long, curved nails, it rips open the roof and snatches up its sleeping prey with its very long, thick tongue. After it kills and feeds, the balbal returns with a facsimile of its prey made of banana leaves and places it in the home.
The baka is a vampiric spirit created when a bokor (a Vodun priest) who has led a life of evil dies. The baka has the ability to shape- shift into any animal it desires and by doing so will have a physical body. Once a form has been assumed, the baka can then hunt down humans to consume their flesh and drink their blood. The baka is especially dangerous because no matter what animal form it takes, it will retain its natural strength, which is powerful enough to kill a healthy adult man. In addition to sating its hunger for blood, the baka oftentimes is a vengeful being, especially if the bokor it was in life was murdered. To ensure that it has its revenge against those responsible for its death, the baka may decide to spread a fatal disease throughout a community.
Согласно фольклору народа апинаже, проживающему в деревнях около муниципалитета Токантинополис штата Токантинс в Бразилии, купе-диеб — существа с телом человека и крыльями летучей мыши. По легенде, купе-диеб испокон веков обитали на севере от реки Токантинс, в горных пещерах, где они спали днем, свесившись вниз головой, как летучие мыши. А ночами охотились, обезглавливая добычу своими "лунными топорами". Помимо человечины, купе-диеб также питались кукурузой.
Вот что рассказывает о рукокрылых купе-диебах легенда индейцев Бразилии:
Близ реки Арагуая есть гора по имени Морсего, что означает "летучая мышь". В этой горе есть огромная пещера с узким отверстием у самого свода, похожим на оконце. Там в незапамятные времена жили купе-диебы, существа с телом человека и крыльями летучей мыши.
Культурно-географическая классификация существ:Культурна-геаграфічная класіфікацыя істот:Kulturalno-geograficzna klasyfikacja istot:Культурно-географічна класифікація істот:Cultural and geographical classification of creatures:
Witches and sorcerers in Malaysia can bring forth a vampiric demon through a magical ceremony that involves the body of a stillborn child or the corpse of a family member. If the demon is male, it is called a bâjang; the female of the species is called a LANGSUIR. If the caster is strong enough, he can bind the demon to him as a familiar that can be passed down through the generations. The witch will then keep their bâjang familiar in a specially constructed container called a tabong. It is made of bamboo that is sealed with leaves and locked with a magical charm.
The person who possesses the bâjang must personally feed it a diet of milk and eggs or else it will turn on its owner and then start eating its favorite food — children.
The bâjang can shape-shift into three different forms: a cat, a weasel, or a large lizard. In its cat form, if its mews at a baby, the child will die.
The witch will oftentimes send its familiar out to do its bidding. When it is sent out to harm a person, the bâjang will inflict upon its intended victim a mysterious disease for which there is no cure. The person will grow weak, suffering from convulsions and fainting spells until he eventually dies.
There is no known way to destroy a bâjang, but there are charms that can be made or purchased to keep it at bay. Probably the best way to deal with it would be to deal with the witch who commands it.
Source: Clifford, Dictionary of the Malay Language, 121; Gimlette, Malay Poisons and Charm, 47; Hobart, People of Bali, 116-117; Winstedt, Malay Magician, 25
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