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Abbey Lubber. Статья из «Эльфийского словаря» К.Бриггс

Abbey Lubber

From the 15th century onwards, the luxury and wantonness of many of the abbeys began to be proverbial, and many folk satires were spread abroad about them. Among these were anecdotes of the abbey lubbers, minor devils who were detailed to tempt the monks to drunkenness, gluttony and lasciviousness.

The best-known of these tales is that of Friar Rush, who was sent to work the final damnation of a wealthy abbey. He had very nearly succeeded in doing so when he was unmasked, conjured into the form of a horse by the Prior, and finally banished. He took other service, and behaved more like an ordinary Robin Goodfellow until the Prior again caught up with him and banished him to a distant castle. After their experience with Rush, the friars repented and took to virtuous living, so that their last state was better than their first. Rush worked mainly in the kitchen, but abbey lubbers as a rule haunted the wine cellar.

The Abbey Lubber has a lay colleague in the Buttery Spirit, which haunted dishonestly-run inns, or households where the servants were wasteful and riotous or where hospitality was grudged to the poor.

There was a belief described by J.G.Campbell in his Superstitions of the Scottish Highlands that fairies and evil spirits only had power over goods that were unthankfully or grudgingly received or dishonestly gained. The Abbey Lubber and the Buttery Spirit must have owed their existence to this belief.

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

Chawmnu

In the folklore of Mizoram, especially among the Hmar clan, a Chawmnu is a giant female demon with enormous breasts. She lives in the deep ravines formed by mountain streams.

Chawmnus are hungry always, but they are most active at dusk. They are known for stealing domestic livestock, and they sometimes eat humans as well. In many stories, they approach people who are cooking food outside and threaten them: “Would you like to give me what you’re cooking, or should I eat you up instead?”

People generally choose the first option.

Chawmnus are especially fond of drinking the blood of children.

If one is able to kill a Chawmnu, one should extract the brain, for it is said to have magical properties. For example, a bit of Chawmnu brain rubbed across the eyes can restore sight to a blind person.

Ref: 229. Mizogurl. (2008, March 05). Sichangneii — a Mizo ‘Swan Lady’ tale.

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

Cetea

The ancient Greek writer Aelian, writing around 200 A.D., described a sea monster inhabiting the waters around South India and Ceylon. He called it the Ketea Indikoi, or Indian Cetea. These amphibious beasts had the bodies of fish or dolphins but the heads of other animals — lions, leopards, wolves, rams, or even women, but with spines instead of hair. Some of the beasts had huge coiling tails.

During the day, the Cetea would swim in the ocean. At night they would climb up onto the land and graze as though they were cattle. They liked to eat dates, which they obtained by wrapping their coiled tails around date-palm trees and shaking them. As dawn began to break, they would head back into the water.

Some fishermen were said to hunt these creatures for their meat.

Ref: 462. Atsma, Aaron J. Ketea Indikoi. The Theoi Project.

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

Buru

The Apatani people of Arunachal Pradesh have a legend explaining how they migrated to the Ziro Valley, where they are now settled. When they first arrived, they say, the valley was a vast swamp; and in the swamp there lived dangerous giant reptiles called Burus.

Descriptions of the Buru vary. One report says an adult was around 4 metres long, bluish-white, with four stumpy legs and a powerful tail. Its triangular head ended in a snout, and its mouth was full of sharp teeth. There was a row of spines along its back. In the winters, they were said to hibernate in mountain caves.

Buru mothers were fiercely protective of their young. Once, an Apatani hunter killed a baby Buru. Not long afterwards, he was hunted down in turn by the mother, who crushed him to death with one blow of her mighty tail.

Eventually the Apatani drained the swamp, and most of the Burus died. But the last one dug a deep hole in the centre of the swamp so that it could hide in the water. The people were afraid that it might attack.

To the people’s rescue came two large brass plates, called Mwamwa, that were being kept in a nearby house. These were sacred plates, sometimes used as shields, and they were sentient. One was male and one was female. They ventured out together to the swamp to challenge the last Buru.

The female Mwamwa died fighting the monster, but the male Mwamwa managed to chop off the Buru’s head, killing it.

The male Mwamwa came back to the house to find that the son of the man who owned it was home. The Mwamwa was still full of battle-lust and so furious at the death of its companion that it chopped off the boy’s head as well. When the boy’s father came back and discovered that his son was dead, he howled with despair and angrily chased the Mwamwa away. It flew off into a bamboo grove, where it poked out its eye on a bamboo stump.

Burha Dangoriya. Статья из «Призраки, чудовища и демоны Индии»

Burha Dangoriya

This is a well-known, well-respected, and benevolent spirit from Assam. Burha Dangoriyas are ghosts of pious and dignified elderly gentlemen. They are tall; they dress in spotlessly white dhotis and kurtas with perfectly-tied turbans; they live in trees.

Burha Dangoriyas don’t usually meddle in human affairs, except to attend an important pooja or some other ceremony. On rare occasions they may possess a person, but only in order to speak some sage advice to the person’s friends and family.

The only time one of these ghosts will ever cause harm is if someone tries to cut down its tree. In this case the offender may be struck ill or suddenly weakened before they can finish. If other people gather to try to complete the job, they may find that the tree becomes as hard as steel and impossible to cut. Or they may find that, even when the trunk is chopped all the way through, the tree refuses to fall over — no matter how hard it is pushed or pulled — and regenerates its trunk overnight.

In case it is really essential to chop down a Burha Dangoriya’s tree, the spirit should be approached respectfully, and a logical case laid out. If a convincing argument is put forward with impeccable manners, the ghost can sometimes be persuaded to move to a new home.

The Burha Dangoriya also has a seat in a special enlarged pillar in the Namghar — the community prayer hall of the Ekasarana sect. No one is allowed to sit next to this pillar, and the ghost gets offered the first prasad after a service.

Bullet Baba. Статья из «Призраки, чудовища и демоны Индии»

Bullet Baba

On December 2, 1991, a twenty-one-year-old man named Om Singh Rathore was riding his Enfield Bullet motorcycle down National Highway 65 in Rajasthan when he lost control, struck a tree, and was instantly killed.

In the morning, the motorcycle was taken to the local police station and parked in the evidence room.

But the next day, it was missing.

The bike was soon noticed back at the site of the accident, in the same ditch it had been taken from.

The police took the bike back to the station. This time they locked it up with a heavy chain. But in the morning the evidence room was again found empty, and the bike was discovered back in the ditch once more, near the tree it had crashed into.

As legend has it, this kept on happening; no matter how securely the motorcycle was stored, it mysteriously returned to the site of the accident in the middle of the night. People soon came to believe the bike was being ridden there in the night by the ghost of Om Singh Rathore, now known as Om Banna, or Bullet Baba.

Today the motorcycle stands in a temple at the site, where it is venerated as an idol. Devotees do aarthi for it every morning, tie red threads on the front tire, give offerings of whiskey to Bullet Baba’s ghost, and pray for safe travels. It is thought to be unlucky to pass the shrine on a two-wheeler without giving, at the bare minimum, a slight bow of the head.

Sometimes, in the middle of the night, the bike is said to mysteriously turn on by itself.

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

Bugarik

The Bugarik are a race of water-wights, subordinate to the Buga. They are also called Sangkinnies.

The Bugarik appear as giant serpents, occasionally with beautiful human heads. They are thought to inhabit deep pools and rivers, such as Tasek Lake in Meghalaya. They have supernatural powers, and occasionally they pull hapless humans to their deaths. But for the most part, they stay hidden.

The progenitor of the Bugarik is Bugarik Bugasil, who is a servant of the Buga Raja. Another Bugarik, by the name of Sarenchi, is credited with naming the days of the week of the Garo calendar.

Ref: 205. Lyngdoh, Margaret. (2012). The Vanishing Hitchhiker in Shillong Khasi Belief Narratives and Violence Against Women. Asian Ethnology. 71. 207-224. (pdf-файл); 206. Lyngdoh, Margaret. (2013). Alternative perceptions of belief among the Khasis: the Weresnake and the Weretiger. International Society for Ethnology and Folklore; 306. Rongmuthu, Dewan Sing. (1960). Folk Tales Of The Garos. Department Of Publication, University of Gauhati.

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

Buga

In Garo mythology, the Buga are a race of shapeshifting mermen that live in streams and rivers, especially in the Brahmaputra. They bear many similarities to the Nagas of Hindu and Buddhist mythology.

There are many well-known tales in which a Buga falls in love with a human. In some of these legends, the human is abducted, while in others the couple may try to live consensually either above ground or in the aquatic realm. However, the stories usually end tragically.

Bugas have the power to keep humans alive underwater, though some say it is only the spirit of the human that the Buga takes, discarding the body as food for the crocodiles.

Buga Raja and Dombe

One famous story tells of a couple named Dombe and Joreng, two newlyweds who were head over heels in love with each other. Joreng could never stop talking about how lucky he was to be married to such a beautiful woman.

One day, he made the mistake of talking about her to a friend while they were walking over a bridge on the way to Dareng market. It so happened that the Buga Raja, king of the mermen, was at that very moment swimming in the stream beneath the bridge. He overheard what Joreng said.

The Buga Raja was very curious about Dombe. He sent his spies to verify that she really existed, and that she was as beautiful as Joreng claimed. The spies went out and came back and told him that it was true.

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

Budangma

Today, the Garo people of Northeast India, who also call themselves A·chik Mande, are mostly Christian. Before their conversion, they practiced a religion known as Songsarek, which still survives in some villages.

In the mythology of this religion, Budangma was an ogress — an extremely ugly and deformed cyclops-woman who liked to carry children away in the middle of the night to eat them alive. She was as tall as the tallest tree on earth, with a huge protruding nose, thick pouting lips, and earlobes that reached down to her ankles. Her earlobes were stretched so long that when she slept, she would pull them over herself like a bedsheet.

Budangma was eventually killed by the Goera, the hero-god of strength, who knocked her down with one blow from his club and hacked her body to pieces.

Ref: 306. Rongmuthu, Dewan Sing. (1960). Folk Tales Of The Garos. Department Of Publication, University of Gauhati.

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

Btsan

Btsan are warrior demons who live in the mountains of Ladakh and Tibet. They wear red silk with leather helmets, carry red lances with blood-soaked pendants, and ride red horses.

From the front, they look like human beings, but from behind, their backs appear to have been ripped away, exposing all their bloody internal organs. The unlucky sight of this horror can cause illness and death. Most Btsan are very malefic, and only very great sages can hope to pacify them or calm them. However, they can sometimes be held captive in cages made of iron.

Legends tell of vast armies of Btsan warriors who ride invisibly across the land. If a house obstructs the path of one of these campaigns, it can bring disastrous luck, as the occupants will be struck by the Btsans’ poisoned arrows.

Probably India’s best-known Btsan are the Seven Rong-Btsan Brothers, who are guardian spirits of Ladakh. These demons were originally from Bodh Gaya in what is now Bihar. They were once wild and ferocious. They caused so much trouble that eventually they were caught and imprisoned in an iron cage. Later on they managed to escape and travel to Tibet, where they caused much havoc. But after a while they got homesick and decided to make their way back towards Bodh Gaya.

On the way they passed through Ladakh, and they found it very beautiful. Two of the brothers stopped at the Ladakhi town of Gya and decided to remain there. Another two stayed at Matho; another two at Stok; and the last one at Skyurbuchan.

In each of these places there is now a famous monastery over which the Btsan preside.

Ref: 458. Dollfus, Pascale. (2006). The Seven Rongtsan Brothers in Ladakh, Études mongoles et sibériennes, centrasiatiques et tibétaines, 36-37 | 373-406.

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