From the Philippines comes a vampiric spirit known as an anito. It rises from its grave, a burial mound, as a gaseous vapor. Although the anito seldom ventures too far from its grave, it will assault anyone who enters into its domain. It clings to the victim and allows itself to be inhaled. Although not consumed, the anito will infect the person with an illness that presents as an outbreak of boils. Eventually the disease spreads through the blood and enters into the lungs. Many people who fall victim to the attack of an anito die, especially children. Highly territorial, the anito can be abated with offerings of fruit left on top of its burial mound. There is a chant that offers protection for those who need to walk through an area that an anito is known to defend: “Honored spirit, please step aside, I am just passing through.”
Although the anito does not seem to gain any apparent means of nourishment or sustenance from these aggressive assaults, that does not disqualify it as a vampiric being. Many species of vampires are plague carriers and gain no benefits from the death that they cause from the illnesses they spread.
Source: Benedict, Study of Bagobo, 115-116, 123-129; Blair, Philippine Islands, 170-173; Kroeber, People of the Philippines, 175-182
Animalitos is a Spanish word meaning “little animals”. This vampiric creature has been described as having the head of a lizard and the mouth of a dog. Standing only about four inches tall, it hunts in natural water sources and pools that bathers and swimmers frequent. This is one of the few vampiric creatures that have proven to be helpful to mankind. Centuries ago animalitos were captured by healers and tamed enough to be used in treatments that would have otherwise required the use of leeches. Only the most skilled healers would utilize an animalitos in their practice, for if the creature drank up too much blood and killed the patient, the person’s soul would immediately descend straight into Hell.
Centuries ago, the Inuit people of Alaska would, in desperate times, be forced to take children that could not be cared for and abandon them out on the frozen plains. After a child died, its vengeful spirit would sometimes return and animate the body, creating a vampiric REVENANT known as an angiak. At night it would steal back into its family’s home and nurse from its mother’s breast. When it grew strong enough, the angiak would develop the ability to shape-shift into various wild animals, which it would use to kill off its family members one by one.
Derived from the Greek word meaning “without blood,” anemia is a disease of the blood that causes the red-cell count to be uncommonly low. There are numerous variations to the illness, but it is contracted by one of three ways: a disease, such as cancer; a hereditary condition; or severe blood loss. People who are suffering from this disease present symptoms that are indicative of vampiric assault: chest pain, fatigue, feeling tired and weak, high heart rate, pale complexion, shortness of breath, and unusual bleeding (see PORPHYRIA).
Ancient Babylonian and Assyrian Vampires
Variations: LAMIA, Lilatou, Lilats, Lîlît, LILITH
As far back as the 24th century B.C., the people of Babylon and then later Assyria supposed that vampires were demonic beings who were not of this plane of existence. Therefore, in order for them to interact and assault humans, the demons had to possess corpses. As an even greater insult to humanity, and as an example of how evil these beings were, the demons specifically chose to inhabit the bodies of women. To these ancient people, women were considered to be the living symbol of life, and this concept was a near-sacred thing — their menstrual cycles, which were in rhythm with the cycles of the moon, were linked to the planting and harvesting of crops. Nothing in their eyes could have been seen as being more perverse than the very symbols of life and life-giving beings turning into violent monstrosities that sought to consume the flesh and blood of children. These vampires were further described as being very fast and shameless in their pursuit of destruction. They needed to feed in order to maintain the capability of the corpse they utilized.
Source: Budge, Babylonian Life and History, 142-143; Campbell, Masks of Gods; Hayes, Five Quarts, 187; Summers, Vampire: His Kith and Kin; Summers, Vampire in Lore and Legend, 267; Thompson, Devils and Evil Spirits of Babylonia; Varner, Creatures in the Mist, 93
Specifically from the Tenos region of Greece, this vampire is like many other GREEK VAMPIRES in that blood drinking is not required to sustain its unlife and neither is it susceptible to sunlight (see GREEK VAMPIRES).
Its name, anaïkatoumenos, translates to mean “one who has sat back up” and may have originally meant that the position of the corpse had changed. Movement from a corpse is not only possible but probable after rigor mortis has occurred in the body.
Another possible explanation as to how the anaïkatoumenos received its name may have to do with an ancient hatred that the Greeks had at one time for the Turks. Many GREEK VAMPIRE stories begin with a person being cursed to UNDEATH because he had a heretical religious belief or had converted to Islam. According to Islamic beliefs, after death two angels, Munkar and Nakeer, come to question the departed who must sit upright in their presence. There is a Romanian story of how a man happened upon an undead being while it was still in its grave “sitting upright like a Turk”.
This particular word was used to refer to a vampire from ancient Greece, because the word alytos translates to mean “undissolved”, aptly describing the amazingly well-preserved state of the vampire’s body (see GREEK VAMPIRES).
Source: Bunson, Vampire Encyclopedia, 5; Hartnup, On the Beliefs of the Greeks, 174; Smith, The Great Island, 149-150
Алитос
Это специфическое слово использовалось в древней Греции для обозначения вампира, потому что слово alytos означает «нераспадающийся», которое точно описывает удивительную сохранность тела вампира (смотри «Греческие вампиры»).
Источники: Bunson, «Vampire Encyclopedia», 5; Hartnup, «On the Beliefs of the Greeks», 174; Smith, «The Great Island», 149-150
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