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Bugs, bugs-a-boo, boggle-boos, bugbears, etc. Статья из «Эльфийского словаря» К.Бриггс

Bugs, bugs-a-boo, boggle-boos, bugbears, etc

Буки, буги, буг-а-бу, богглы-бу, букозвери и другие

Всех их обычно считают детскими страшилками, выдуманными для устрашения и усмирения детей. До некоторой степени подробно их рассматривает Джиллиан Эдвардс в книге «Хобгоблин и дружочек Пак» (с.83-89), видящая в них производные от древнего кельтского «bwg». Большинство этих слов относится к воображаемым страхам типа «…куст ракиты или волк» Такая трактовка слова bugbear отражается в переводе одной итальянской пьесы, поставленной около 1565 года и названной «The Buggbear». Пьеса посвящена заклинателям-шарлатанам.

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

Devchar

Devchar, also called Zagevoilo or Bandevoilo, is a spirit of the Konkan coast. He is variously described as a guardian deity, a devil, a mischievous spirit, the ghost of a man who died soon after marriage, or as a forest-dweller who lures people to follow him.

Those who do follow Devchar into the woods are sometimes found dead, other times alive; if they survive, they are likely to be discovered far from home, unable to explain how they got there.

The Catholic Church of Goa translated the Portuguese Diablo (“Devil”) into Konkani as Devchar, so the spirit has often been equated with Christian devils, or with Satan himself. However, many Hindus, and those with syncretic beliefs, reject this. Instead, they revere Devchar as a protector who resides at the four corners of a village boundary. This Devchar is propitiated with offerings of feni (the local Goan liquor, made from coconut or cashew). He also likes toddy, leavened bread, and country cigarettes. These offerings are sometimes left quietly behind Christian crosses, such as those placed at the sites of road accidents.

Devchar is also associated with Rakhondar, another guardian deity of Konkan villages; with Betal, the king of ghosts (see under Vetal); and with the demon-god Maru.

In the Spring, during Shigmo (a Goan holiday coinciding with Holi), Betal temples hold a festival called Gadyachi Zatra. During this festival, in the middle of the night, Devchar is said to appear as a faceless, shadowy form. He delights the crowds by holding flames in his palms and walking in the air. Cameras are strictly forbidden at the festival, and there are several modern legends about would-be photographers falling unconscious or deathly ill.

Иран

Иран

Вероятно, привнесенное в португальскую культуру из чужого фольклора, родом с Кабо-Верде, это существо появлялось на свет, когда у женщины рождалось семь дочерей подряд. У седьмой была непропорционально большая голова и маленькое худощавое тело, а по достижению 12-летнего возраста девочка превращалась в змею и уползала жить в море.

Хотя это описание имеет некоторые общие элементы с характеристиками Бруксы и Лобисомена, среди прочего, стоит отметить, что в данном конкретном случае, по-видимому, не было найдено средств от подобного странного превращения ребенка в И́ран, по крайней мере, о них ничего не сказано в письменных источниках (1654: p.269,287; 1639).

Культурно-географическая классификация существ: Культурна-геаграфічная класіфікацыя істот: Kulturalno-geograficzna klasyfikacja istot: Культурно-географічна класифікація істот: Cultural and geographical classification of creatures:
Псевдо-биологическая классификация существ: Псеўда-біялагічная класіфікацыя істот: Pseudo-biologiczna klasyfikacja istot: Псевдо-біологічна класифікація істот: Pseudo-biological classification of creatures:
Физиологическая классификация: Фізіялагічная класіфікацыя: Fizjologiczna klasyfikacja: Фізіологічна класифікація: Physiological classification:

Old Woman of the Mountains. Статья из «Эльфийского словаря» К.Бриггс

Old Woman of the Mountains, the

Старуха с Гор

Представительница валлийских гвиллион. Ее личной страстью, судя по всему, было заводить и кружить путешественников. О гвиллионах можно узнать немало и у Вирта Сайкса, и у Риса.

[Мотивы: F491; F491.1]

Кутрубы

Кутрубы (Кутрубусы, Ал-Кутрубы) — это демоническая разновидность джинна, которого часто прозывают "Арабскими оборотнями", которые известны исключительно мужской составляющей. Обитают на кладбищах, пещерах, оврагах и пустошах, где поедают трупы или животных.

Гуляют кутрубы по безлюдным местам в поисках жертв и горе странникам забредших в излюбленные места проживания этих монстров. Ночью издают душераздирающие крики.

Это злые людоеды, которые отличаются физической силой и умеют перевоплощаться в людей. У этих демонов хорошо развиты инстинкты, настолько, что чуют запах человеческой плоти за многие километры. От джиннов им досталась способность левитировать. Кутрубы способны превращаться в прекрасных мужчин и соблазнять женщин для того, чтобы увести в безлюдное место, после чего полакомится их плотью.

Описываются как высокие мускулистые монстры с звериными чертами и копытами. Предпочитают не носить одежду.

Blue-cap. Статья из «Эльфийского словаря» К.Бриггс

Blue-cap

An industrious mine spirit, who worked as hard as any brownie, but, unlike a brownie, expected to be paid a working man's wages. An account of him appeared in the Colliery Guardian in May 1863:

The supernatural person in question was no other than a ghostly putter, and his name was Blue-cap. Sometimes the miners would perceive a light-blue flame flicker through the air and settle on a full coal-tub, which immediately moved towards the roily-way as though impelled by the sturdiest sinews in the working. Industrious Blue-cap required, and rightly, to be paid for his services, which he moderately rated as those of an ordinary average putter, therefore once a fortnight Blue-cap's wages were left for him in a solitary corner of the mine. If they were a farthing below his due, the indignant Blue-cap would not pocket a stiver; if they were a farthing above his due, indignant Bluecap left the surplus revenue where he found it.

At the time when this was written, the belief in Blue-cap — or Bluebonnet, as he was called in some of the mines — was already on the wane.

[Motifs: F456; F456.1; F456.2; F456.2.1]

Oakmen. Статья из «Эльфийского словаря» К.Бриггс

Oakmen

There are scattered references to oakmen in the North of England, though very few folktales about them: there is no doubt that the oak was regarded as a sacred and potent tree. Most people know the rhyming proverb 'Fairy folks are in old oaks'; 'The Gospel Oak' or 'The King's Oak' in every considerable forest had probably a traditional sacredness from unremembered times, and an oak coppice in which the young saplings had sprung from the stumps of felled trees was thought to be an uncanny place after sunset; but the references to 'oakmen' are scanty.

Beatrix Potter in The Fairy Caravan gives some description of the Oakmen, squat, dwarfish people with red toadstool caps and red noses who tempt intruders into their copse with disguised food made of fungi. The fairy wood in which they lurk is thrice-cut copse and is full of bluebells. The Fairy Caravan is her only long book, and is scattered with folktales and folk beliefs. It is probable that her Oakmen are founded on genuine traditions. In Ruth Tongue's Forgotten Folk-Tales of the English Counties there is a story from Cumberland, 'The Vixen and the Oakmen', in which the Oakmen figure as guardians of animals. This rests on a single tradition, a story brought back by a soldier from the Lake District in 1948, and may well have been subject to some sophistication, but these two together make it worth while to be alert for other examples.

[Motif: F441.2]

Bogies. Статья из «Эльфийского словаря» К.Бриггс

Bwca. Статья из «Эльфийского словаря» К.Бриггс

Bwca [booka]

The Welsh brownie (but see also Bwbachod). A story collected by John Rhys (Celtic Folk-Lore, pp.593-596) shows how close the connection can be between the Brownie and Boggart, or the Bwca and Bugan.

Long ago a Monmouthshire farm was haunted by a spirit of whom everyone was afraid until a young maid came, merry and strong and reputed to be of the stock of the bendith y mamau, and she struck up a great friendship with the creature, who turned out to be a bwca, who washed, ironed and spun for her and did all manner of household work in return for a nightly bowl of sweet milk and wheat bread or flummery. This was left at the bottom of the stairs every night and was gone in the morning; but she never saw him, for all his work was done at night.

One evening for sheer wantonness she put some of the stale urine used for a mordant in his bowl instead of milk. She had reason to regret it, for when she got up next morning the bwca attacked her and kicked her all over the house, yelling:

The idea that the thick-buttocked lass

Should give barley-bread and piss

To the bogle!

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