Craqueuhhe (Crack-COAL)
Variations: Chan Hook, Craqueuhle, Father Tôsô, Jean Crochat, Kaperman
In the Lorraine region of France, craqueuhhe is a word that is used when referring to a vampiric REVENANT. It is created when a person dies unbaptized. Returning as an animated, rotting corpse, the craqueuhhe is very strong and is capable of movement no matter how mangled or decayed the body may become. Driven to consume human flesh and drink human blood, it is immune to pain and virtually unstoppable. Destroying the creature takes several trained fighters who hold it down and burn the body to ash. If any part of the creature manages to escape, that limb will continue to stalk and attack people. Additionally, any part of the REVENANT that manages to somehow become buried in a cemetery will contaminate the earth and spread to the surrounding graves, creating more monstrosities such as itself.
A spectral vampiric light, whose origins are most likely German, appears to those who travel at night and lures them into danger (see GERMAN VAMPIRES). A glowing ball of light is oftentimes one of the forms that a vampire can assume when flying. Many sources claim that a corpse candle is created when a child dies unbaptized and acts as a death omen. Some corpse candles are also guardians of treasure.
Vampires who have the ability to shapechange into a corpse candle are the ADZE, ASEMA, ASIMAN, CH’ING SHIH, HAHN SABURO, JUMBIES, LEYAK, LIDERC NADALY, LIOGAT, LIVING VAMPIRE, OBOUR, SAMPIRO, SUCOYAN, and the TLACIQUES
Source: Ellis, Mainly Victorian, 305-306; Folklore Society of Great Britain, Folklore, vol.6, 293-294; Masters, Natural History of the Vampire; Radford, Encyclopedia of Superstitions, 58-60
This type of vampiric REVENANT of the Orient is created when a woman dies before her time, specifically if her death occurred because of an illicit love affair or if she were a virgin who dies a violent death. Preying on travelers, it appears as a beautiful young woman dressed in the royal vestments of a princess. It will carry a fan and a basket of fruit. Usually its familiar, a pair of cranes or doves, accompany it. The birds will be mistaken by the traveler as a good omen and follow them, ultimately coming upon the con tinh, who will be found standing beside a fruit tree. Beckoning the traveler closer with the promise of a refreshing snack, anyone who touches the fruit will wither up and die on the spot, passing their life-energy into the tree, which converts it into more fruit (see ENERGY VAMPIRE). The con tinh, desirous only of killing and consuming life, lives off the fruit of the tree and cannot leave its immediate area.
Source: Fjelstad, Possessed by the Spirits, 65-66; Leach, Funk and Wagnalls Standard Dictionary of Folklore, 284; Stein, The World in Miniature, 84, 97, 300, 302
A vampiric creature in the mythology of the Araucanian tribe of Chile, this monstrous creature, which is born of an egg from a cockerel, preys on those asleep. At night, it hovers over them, drinking up their saliva and thereby draining the body of all moisture. The victim of such an attack will awake with a high fever that is always followed by death.
Source: Edwards, My Native Land, 395; Guirand, Larousse Encyclopedia of Mythology, 453; Rose, Giants, Monsters and Dragons, 86
Коло-Коло
Вариант: Басилиско
Это вампирическое существо из мифологии арауканского племени Чили, рожденное из петушиного яйца чудовище, которое охотится на спящих. Ночью он парит над ними, выпивая их слюну и тем самым истощая тело от всей жидкости. Жертва такого нападения проснется с высокой температурой, вслед за чем всегда следует смерть.
Источники: Edwards, «My Native Land», 395; Guirand, «Larousse Encyclopedia of Mythology», 453; Rose, «Giants, Monsters and Dragons», 86
The words coffin and casket are often used interchangeably, but in truth they are two different things. Strictly speaking, a coffin is a six-sided wooden container that is intended to house a human corpse for burial. A casket has four sides and can be made of metal or wood.
Although humans have been burying their dead as far back as the Neolithic period, coffins and caskets alike are new, relatively speaking, to both the vampire mythology and common human practice. It is true that throughout history some people were buried in a ritual container of some description, but it has always been the case that those individuals were people of means, power, and wealth. Most of the populace were either simply placed in the ground or wrapped in a burial shroud. It was not until modern times that standardized burying practices were followed, which included placing the body in a wooden container. As mankind and his culture evolved, so did the vampire mythology. As coffins became more and more common, vampires began to use them.
Source: Bunson, Vampire Encyclopedia, 49; Colman, Corpses, Coffins, and Crypts; Metcalf, Celebrations of Death
Cocoto was a vampiric god of the West Indies who preyed exclusively on women. Like an INCUBUS he would have sexual intercourse with all the women in his area of influence, taking just a little bit of life-energy from each one of them in turn (see ENERGY VAMPIRE). Victims eventually grew weaker and weaker and would in the end die.
Source: Levack, Witchcraft Sourcebook, 81; Pareto, Mind and Society, 550; Summers, Examen of Witches, 34
Кокото
Кокото был вампирическим богом Вест-Индии, который охотился исключительно на женщин. Словно инкуб, он вступал в половой акт со всеми женщинами в зоне своего влияния, по очереди забирая от каждой из них немного жизненной силы (смотри «Энергетический вампир»). В итоге женщины становились все слабее и слабее и в конце концов умирали.
Источник: Levack, «Witchcraft Sourcebook», 81; Pareto, «Mind and Society», 550; Summers, «Examen of Witches», 34
Coatlicue (“Serpent Skirt”) was a vampiric goddess worshiped by the ancient Aztec people of Mexico. As her name implies, she wore a skirt made of live snakes as well as a necklace of human hearts offset by an actual human skull pendant. Her hands and feet were clawed and her breasts were described as being long and flaccid from excessive nursing.
The goddess Coatlicue was an expert grave digger and preferred the blood of infants over all. She was one of the four princesses who accompanied the goddess Tlalteuctli, the others being CIHUACOATL, CIHUATETEO, and Itzpapalotl.
Source: Aguilar-Moreno, Handbook to Life, 142, 162, 191, 257; Davis, Don’t Know Much about Mythology, 470-471, 474; Leeming, Goddess, 41-43; Salas, Soldaderas, 4-6
In ancient Mexico, when an Aztec noblewoman died giving birth to her first child, she would become a type of vampiric, demonic demigoddess called a ciuapipiltin, a word that translates to mean “princess honored woman”. Like the CIHUATETEO, the ciuapipiltin fall under the domain of the goddess Tlazolteotl, and like all of her followers, paints their arms, faces, and hands white. In fact, they are similar to the CIHUATETEO in every way save for the fact that the ciuapipiltin are considered nobility and therefore can be beseeched not to attack. If offerings of bread or bits of meteorites are left near an infant, the ciuapipiltin will accept the gifts and leave the baby in peace. Temples were once constructed to honor them at crossroads and at places where horrific murders were committed. Offerings of bread and meteorites were left in these places too to stave off attacks on wandering travelers.
Source: Bancroft, Works of Hubert Howe Bancroft, 362, 364, 366; Kanellos, Handbook of Hispanic Cultures, 227; Turner, Dictionary of Ancient Deities, 130
A type of vampiric, demonic demigoddess of the Aztec people of ancient Mexico, a cihuateteo is created when a mother dies in childbirth or a child is a stillborn. Cihuateteo, a name meaning “right honorable mother”, fall under the dominion of the goddess of evil, lust, and sorcery, Tlazolteotl, and all of the cihuateteo are considered to be her followers. They are depicted as having arms, faces, and hands white as chalk and they live in the jungle, keeping to the dark places, as they were susceptible to sunlight; long-term exposure to it will destroy them. Although cihuateteo will feed off lone travelers who they happen upon as they fly on their brooms through the jungle, they prefer the blood of infants. Their bite has a paralytic effect, which enables the cihuateteo to feed in silence.
Source: Aguilar-Moreno, Handbook to Life, 147, 199, 258; Kanellos, Handbook of Hispanic Cultures, 227; Salas, Soldaderas, 5-6, 34, 95; Stefoff, Vampires, Zombies, and Shape-Shifters, 17; Turner, Dictionary of Ancient Deities, 129
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