Это бесформенное существо, описанное Джесси Саксби в «Шетландских традициях» (глава 9), можно считать шетландской версией Бескостого или Хедли Коу. Оно, по всей видимости, владеет такими чарами, что каждый, глядя на него, видит что-то свое, непохожее на то, что видят другие. В описании Джесси Саксби отмечен тот немаловажный момент, что под Рождество троу творят больше всего безобразий, вероятно, потому, что ночи в это время года самые длинные. Многие из ее рассказов иллюстрируют этот факт:
The principal female fairy, who acts as spokeswoman of the rest in the Life Of Robin Goodfellow. She spcaks for herself and her sister fairies:
To walke nightly, as do the men fayries, we use not; but now and then we goe together, and at good huswives fires we warme and dresse our fayry children. If wee find cleane water and clcane towels, wee leave them money, either in their basons or in their shoocs; but if wee find no cleane water in their houses, we wash our children in their pottage, milke or bcere, or what-ere we finde; for the sluts that leave not such things fitting, wee wash their faces and hands with a gilded child's clout, or els carry them to some river, and ducke them over head and eares. We often use to dwell in some great hill, and from thence we doe lend money to any poore man or woman that hath need; but if they bring it not againe at the day appointed, we doe not only punish them with pinching, but also in their goods, so that they never thrive till they have payd us.
A Lowland water-bogle described by Scott in Minstrelsy of the Scottish Border. He frequented fresh-water streams, and was festooned about with shells which clattered when he moved. Scott has a tale of two men being led all one dark night up the banks of the river Ettrick by a voice calling dolefully from the stream, 'Lost! Lost!' By daybreak they had reached the source, when Shellycoat leapt out from the spring and bounded down the other side of the hill with loud bursts of laughter. Like the Picktrce Brag and the Hedley Kow, Shellycoat delights in teasing, tricking and bewildering human beings, without doing them actual harm; and like Robin Goodfellow, he applauds his success with loud laughter.
In Norfolk and Suffolk, a local version of the word 'fairies' is 'frairies'. Keightley (p.306) describes an interview with a Norfolk girl about the frairies. He says:
We once questioned a girl from Norfolk on the subject of Fairy-lore. She said she had often heard of and even seen the Frairies. They were dressed in white, and lived under the ground, where they constructed houses, bridges, and other edifices. It is not safe, she added, to go near them when they appear above ground.
[Motifs: F211.3; F236.1.3]
Фрэйри
В норфолкском и саффолкском диалектах слово «fairies» выглядит как «frairies». Кейтли (с.306) приводит разговор с норфолкской девушкой о фрэйри. Он пишет:
Однажды мы расспросили девушку из Норфолка об эльфоведстве. Она сказала, что часто слышала и даже видела Фрэйри. Они одеваются в белое и живут под землей, где строят дома, мосты и другие сооружения. Она добавила также, что подходить к ним близко, когда они появляются на поверхности, небезопасно.
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 —
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.
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.
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.
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в японской мифологии женщина с двумя ртами, второй рот которой скрыт в задней части черепа под густыми волосами и использует длинные пряди волос, как щупальца
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