In Germany, when a person commits suicide or is buried in clothes that still have his name sewn into them, he may return as a disease-carrying vampiric REVENANT known as a gierfrass (see GERMAN VAMPIRES). It attacks all of its family and friends first before moving on to strangers.
Source: Briggs, Encyclopedia of Fairies, 206; Curtin, Hero-Tales of Ireland, 482; Gaelic Society, Transactions of the Gaelic Society, 236; Lecouteux, History of Vampire; O’Donnell, Confessions of a Ghost Hunter, 124, 132
Гирфрас
В Германии, когда человек совершает самоубийство или похоронен в одежде, на которой нашито его имя, он может вернуться как разносящий болезни вампирический ревенант, известный под названием гирфрас (смотри «Германские вампиры»). Сперва он нападает на свою семью и друзей, а только потом переходит к незнакомцам.
Источники: Briggs, «Encyclopedia of Fairies», 206; Curtin, «Hero-Tales of Ireland», 482; Gaelic Society, «Transactions of the Gaelic Society», 236; Lecouteux, «History of Vampire»; O’Donnell, «Confessions of a Ghost Hunter», 124, 132
In what is now northern Poland, the gierach is very similar to the VIESCZY of Russia. A REVENANT with long teeth and red eyes, it smells like death and decay. Hunting between noon and midnight, the gierach is easily distracted and confused fairly easily.
To prevent a gierach from rising from its grave, place fishing net over its COFFIN. The vampire will busy itself trying to untie all of the knots. Another method is to put poppy seeds into its grave, as the gierach will be compelled to count them, but will eventually drift off to sleep before it finishes. When it awakes, it will start over. Even a simple sock placed in the grave will occupy its attention. The gierach will not leave the grave as long as the sock is intact, but it will not undo more than a single stitch a year.
Preventing a gierach from rising is a safer method than trying to destroy one. As with many vampires, it can only be destroyed if burned to ash, but with a gierach one must be very careful. Every single piece of the vampire must be completely destroyed. If so much as one bit survives the fire, the gierach will return, focused and vengeful.
Source: Aristotle, Aristotle’s History of Animals, 45; Barber, Vampires, Burial and Death, 151; Maberry, Vampire Universe, 138
A REVENANT from Denmark, a gienganger is the vampiric spirit of a person who was laid to rest but is not at peace. It returns to its family to haunt them, feeding off their fear (see ENERGY VAMPIRE).
Гиенгангер
Вариант: Гиенферд
Гиенгангер — ревенант из Дании, вампирический дух человека, который был похоронен, но не обрел покой. Он возвращается к своей семье, чтобы преследовать их, питаясь страхом (смотри «Энергетический вампир»).
As far back as 600 B.C. there are records of a vampiric demon called the giang shi. Taking possession of the new corpse of a person who died a violent death or committed suicide, it leaps up out of the grave, attacking travelers.
The giang shi is described as having two different forms. The first is that of a tall corpse with GREEN or white HAIR. It has red eyes, serrated teeth, and long claws on its fingertips. Its other form passes for human until it does something to give itself away, such as obviously retreating from GARLIC or shape- shifting into a wolf.
The breath of the giang shi is so foul that it will literally send a man staggering back a full 20 feet. If it is successful enough to mature, as told by when its HAIR is long and white, it will develop the ability to fly. Once it has achieved maturity, only the sound of an extremely loud thunderclap can destroy it.
Since there is no way to prevent a giang shi from possessing a corpse, destruction is the only option. The vampire cannot cross running water, and during moonlit nights, it can be trapped in a circle made of rice. Once captured, it must be reburied and given proper burial rites.
Source: Bush, Asian Horror Encyclopedia, 96; Glut, Dracula Book, 25; Groot, Religion of the Chinese, 76-77; Summers, Vampire: His Kith and Kin, 213
In Muslim folklore there is a female vampiric demon known as a ghul that eats only the flesh of the dead. It breaks into the graves of those properly buried and feeds off their corpses. If it cannot find an easy meal in a graveyard, it shapeshifts into a beautiful woman in order to trick male travelers into thinking that it is a prostitute. Then, once alone with a man, she kills him.
Source: Delcourt, Oedipe, 108-109; Gibb, Shorter Encyclopaedia of Islam, 114, 159; Stetkevych, Mute Immortals Speak, 95-99; Villeneuve, Le Musée des Vampires, 368
Гюль (Гуль)
В мусульманском фольклоре есть вампирический демон женского пола, известный как гюль, который поедает только мясо мертвецов. Она вторгается в гробницы людей, получивших подобающее погребение, и пожирает их тела. И только если она не может добыть на кладбище легкую еду, то превращается в красивую женщину, чтобы обмануть путников-мужчин, думающих, что это проститутка. Оставшись с мужчиной наедине она убивает его.
The word ghoulas may be the feminine form of the word GHOLE. In Algerian lore, however, the ghoulas is a vampiric creature that appears to men as a beautiful woman, luring them into her castle in the mountains where she will either consume them or turn them into her sex slaves.
There is a popular tale told involving a ghoulas. There once was a prince who was taken on a hunting trip by his jealous brothers. They had hoped to lure him near enough to a castle that they believed was occupied by a ghoulas who would at the very least devour him. Just when the brothers decided they had gotten as close to the castle as they dared and were about to abandon the young prince, they suddenly found themselves surrounded by beautiful women on every side. With no way to escape, they thought they would bide their time and make camp for the night. While the brothers slept, the prince went and tended to his horse. While he was gone, the ghoulas descended upon the sleeping brothers en masse and carried them farther up the mountain to an even larger and more inaccessible castle. The young prince returned to his people and told them what happened. It is said that the band of brothers are still being held by the ghoulas, forced to be the mates of the ghoulas forever.
Source: Knappert, Aquarian Guide, 97; Melton, The Vampire Book, 258
The Arabic stories of the ghole spread east and were adopted by the people of the Orient, where it evolved as a type of vampiric spirit called a ghoul (“grabber”) that possesses corpses. Once it has claimed a corpse, it animates it in order to consume the other bodies in the cemetery in which it lives; it is particularly fond of the liver. In art the ghoul is rendered to look like a threeyear-old boy with reddish- brown HAIR and a mouth full of black teeth and blood. Its eyes are rendered to make it look as if it is insane.
To prevent a ghoul from taking a corpse as its own, a vigil must be maintained over the newly deceased with bells, drums, and gongs constantly sounding off. The ghoul is particularly frightened of loud noises and can be easily frightened away in this manner. Carefully woven talismans of crimson thread can be used to ward it off, as well as the use of Passover bread and metal plates with the Tetragammaton inscribed on them. Should a ghoul manage to capture a body, there is no way to remove it. To destroy it, the ghoul must be captured and burned to ash.
Source: Scarborough, Supernatural in Modern English, 158-159; Summers, Vampire: His Kith and Kin, 204; Thompson, Devils and Evil Spirits of Babylonia, 35-37
Covered in thick HAIR, the ghole from Arabic lore also has long tusks, one large cyclopean eye, and a long neck like an ostrich. Using its ability to shape-shift into a human of either sex, it lures lone travelers to a secluded place where it may then consume the flesh and drink the blood. On occasion it has been known to fall in love with a human, and when it does, it will capture that person and take him or her on as a mate. The offspring from such couplings produces a new type of ghole, a monstrous being that is a fast, savage, extremely effective predator that takes delight in killing and raping.
Source: Colin de Plancy, Dictionnaire Infernal; Encyclopædia Metropolitan, 70; Gustafson, Foundation of Death, 32-33; Jones, On the Nightmare, 112; Smedley, The Occult Sciences, 70; Summers, Vampire: His Kith and Kin, 204
Germany has a great number of species of vampires, about fifty, and most of them are REVENANTs. Truth be told, the vampires of Germany are fairly similar to what is considered by many to be the “traditional” vampire. They are repelled by GARLIC as well as HAWTHORN. To destroy one, a person must stake it through the heart or behead it. But that is where the similarity ends.
German vampires cannot create more of their kind, at least, not simply. To actually “make” another vampire may be beyond their capability. Generally speaking there is little evidence to suggest that they have more than basic animal instincts, if that. But if this type of vampire were so inclined to seek out a person to create as a fellow REVENANT, there would only be three ways to do so. The first would be to train someone to be a witch and enable them to live as such. The second would be to select a person and cultivate him into leading an immoral lifestyle. The third option would be to drive someone to commit suicide. Only through these methods can a person elect to become a vampire. All other methods of creation are beyond control. Children who are born with a red caul, dying before a person’s time or in childbirth, and dying without being baptized are the other creation methods.
No matter how it came into being, the German vampire is a nocturnal hunter, stalking the streets by night. By day, it chews ravenously on its burial shroud in its grave. It is amazingly simple to stop a German vampire before it can do anyone any harm. When a person dies, if there is the slightest suspicion that he may become a vampire, all that has to be done to keep him in the ground is place a rock in his mouth or tie his mouth closed prior to burial.
Source: Dundes, Vampire Casebook, 5; Leatherdale, Dracula: The Novel and the Legend, 41, 52, 95; Taberne, German Culture, 121, 126
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