Из всех священных и волшебных деревьев в Англии наиболее живыми следует признать традиции, связанные с бузиной. Иногда бузина тесно связана с ведьмами, иногда с эльфами, а иногда бузина дает приют независимой жизни — дриаде или богине. Эти поверья сейчас мало кто разделяет, но многие в сельской глубинке помнят их. Прежде они были еще более живыми. Миссис Гатч в «Сельском фольклоре» (т.V) цитирует доклад, который Р.М.Хинли сделал в «Викинг-клубе» в 1901 году:
Услышав однажды, что заболел ребенок в доме, соседнем с моим, я отправился посмотреть, в чем дело. Ребенок выглядел вполне здоровым, и я сказал об этом, но его мать объяснила мне:
Одна из самых очевидных представительниц деревенских детских страшилок; навряд ли хоть один взрослый когда-либо верил в нее. Она известна на острове Уайт и принимает обличье огромной волосатой гусеницы, которая охраняет бузинные кусты. «Будешь бузить в саду, Бузинная Матушка тебя поймает».
In the folklore of the Mara tribe of Mizoram, a Chhongchhongpipa is the ghost of a man who died a virgin. Such ghosts are condemned to wander forever in the limbo between the earthly realm and the afterlife.
Chhongchhongpipa have another role, and that is to meet other dead souls, or Thlapha, and direct them onwards to their final destination. The souls of people who have died natural deaths (i.e., from old age) take the right-hand road to Athikhi, the Village of the Dead. The souls of those that have died unnatural deaths (accidents, murder, killed by tigers, virulent disease, etc.) must take the left-hand road to another realm, called Sawvawkhi.
Before the Chhongchhongpipa send these souls on their way, they like to steal their clothing. This is why dead bodies were buried with a spare set of clothes. The Chhongchhongpipa also make the dead souls pick a few lice or ticks from their bodies, and then force them to eat them. For this reason, dead bodies are buried with a handful of sesame seeds, so that the soul can bite them and pretend to have done the job.
Chetkin is a Marathi word, usually translated as “witch” or “sorceress”.
Chetkins are mortal women who have become skilled in black magical arts. They have the ability to change shape — for example into a cat or a smoky vapor. However, unlike Daayans, they rarely bother to disguise themselves as young and beautiful women. Instead they are content to appear old, haggard, and ugly when they are in human form. And whatever shape they may take, they emit a nauseating stench.
The Chetkin walks with aid of a cane, which she can magically turn into a black krait if she chooses.
A Chetkin may take possession of people, especially young girls, causing them to cackle madly. By possessing their bodies, she can make those she dislikes suffer accidents. Others she presses into service, forcing them to perform black rites or gather materials for her spells. Once she is done with a victim, she eats part of him.
Chetkins are fond of taking human trophies. They often have taxidermied heads, hands, or legs of their victims decorating the inside walls of their huts.
A Chekama is a type of a maleficent being or Hi-i from the folklore of the Karbi people, most of whom live in the Karbi Anglong district of Assam.
This spirit has the strange property that if you look it in the eyes, it grows in height, stretching to enormous size; but if you look at its feet, it diminishes until it becomes a harmless dwarf. It shares this trait with another Karbi spirit, the Tisso Jonding.
The Chekama is a fish-loving demon, and is known for stealing fish from fish-traps. It carries a staff, called a chin, that it uses to smack people around. Those unfortunates who have encountered a Chekama bear bruises and scars where they have been whacked. A Chekama can hypnotize people and cause them to do dangerous or harmful things, such as walk for kilometres through thorny bushes, or to hurt themselves with blades. The Chekama always carries a bor, a sort of amulet, in its armpit; if a person manages to steal this from the Chekama, the Chekama will pay any ransom to regain it.
A beehive hung at the entrance to the house will ward off a Chekama.
Ref: 93. Timung, Longkiri. (2020, May 9). The most frightening (creepiest) evil figures of the Karbis; 276. Pokhrel, Raju. (2014). A study of the folklore of the karbis an aesthetic appraisal [Doctoral dissertation, Gauhati University]. Shodhganga.
A North Country spirit who haunted the cellars of old houses and wore a cap made of weavers' thrums, the clippings of wool left at the ends of a web. It occurs in the list of fairies and spirits in the Denham Tracts with a footnote mentioning the Thrummy Hills near Catterick and adding, 'The name of this spirit is met with in the Fairy tales of Northumberland'.
Бахромушка
Дух в Северных графствах, который обитает в подвалах старых домов и носит шапочку из обрезков ниток, выброшенных ткачами, и ощипков шерсти, оставленных под конец прядения на прялке. Он упоминается в списке эльфов и духов в Трактатах Денхэма с примечанием о Трумми-Хиллс близ Кэттрика и добавлением: «Имя этого духа встречается в сказках об эльфах в Нортумберленде».
One of the names given to the Highland banshee (caointeach is another). She belonged to the class of Fuaths. Unlike the bean-nighe, she is not seen and cannot be approached to grant wishes. She is heard wailing in the darkness at a waterfall before any catastrophe overtakes a clan. Carmichael in Carmina Gadelica (vol.11, p.227) says that before the Massacre of Glencoe the Caoineag of the Macdonalds was heard to wail night after night.
A localized form of the caoineag, the Highland Banshee, which belongs to Argyllshire, Skye and some of the neighbouring islands, and was attached to the Macmillans, Mathisons, Kellys, Mackays, Macfarlanes, Shaws and Curries. The name means 'wailer', and she has a peculiarly loud and lamentable cry, rising at times to a kind of scream. Sometimes she beats clothes on a stone like the Bean-Nighe. She has been described as a child or a very little woman in a short green gown and petticoat with a high-crowned white cap. It is not certain whether she is like a banshee in having no nose and one monstrous tooth, but her habits seem to be the same. Lewis Spence gives an account of her in The Fairy Tradition in Britain (p.47-48), and there is a story about her in Macdougall and Calder's Folk Tales and Fairy Lore (p.215). In this tale she wore a green shawl for mourning and served the Mackays. One wet cold night she was keening softly outside the door, and a compassionate member of the family put out a plaid for her. She was thus laid like any brownie, and has never come back to mourn for the Mackays.
She occurs both in Highland and Irish tradition as one of the variants of the banshee. A good account of her is given in L. Spence's book The Fairy Tradition in Britain (p.54-55). The name and characteristics vary in different localities. She is to be seen by desolate streams washing the blood-stained clothing of those about to die. She is small and generally dressed in green, and has red webbed feet. She portends evil, but if anyone who sees her before she sees him gets between her and the water she will grant him three wishes. She will answer three questions, but she asks three questions again, which must be answered truly. Anyone bold enough to seize one of her hanging breasts and suck it may claim that he is her foster-child and she will be favourable to him. But the Caointeach of Islay, which is the same as the Bean-Nighe, is fiercer and more formidable. If anyone interrupts her she strikes at his legs with her wet linen and often he loses the use of his limbs. It is said that the bean-nighe are the ghosts of women who have died in childbirth and must perform their task until the natural destined time of their death comes.
The bean-nighe, sometimes called the Little-Washer-by-the-Ford, chiefly haunt the Highlands and Islands of Scotland, but Peter Buchan collected a washer story in Banffshire.
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в фольклоре Горной Шотландии и Ирландии разновидность банши, женский дух, встречающийся у ручьев в облике прачки, стирающей окровавленную одежду тех, кто умрет в скором времени
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