In northern England blood dogs appear the day after a battle has occurred. They dig into the ground in order to drink up the blood that has pooled there. Described as being massive, gray hounds with red eyes, their panting breath is hot enough to scorch the earth. In some older versions, they are said to look like humans with the face of a dog. Both accounts agree that the blood dogs leave no mark upon the ground regardless of the terrain and in spite of their weight. In Scotland blood dogs are believed to be the ghosts of Bonnie Prince Charlie’s (Prince Charles Edward Stewart, or Charles III) hunting hounds and feed exclusively off English blood.
Source: Hasluck, Unwritten Law in Albania, 256; Luther, Works of Martin Luther, 92; Maberry, Vampire Universe, 46
Bleiz-Garv (BLAZE-Gar-IF)
In the Breton region of France it is believed that when a werewolf dies, it will rise up as a vampire. Bleiz-garv means “cruel wolf”.
Source: MacKillop, Dictionary of Celtic Mythology, 38; Ritson, Ancient Engleish Metrical Romanceës, 331; Rose, Giants, Monsters, and Dragons, 393; Summers, Werewolf in Lore and Legend, 11
Блейз-Гарв
В бретонском регионе Франции верят, что когда оборотень умирает, он поднимается из могилы как вампир. Блейз-гарв означает «жестокий волк».
Источники: MacKillop, «Dictionary of Celtic Mythology», 38; Ritson, «Ancient Engleish Metrical Romanceës», 331; Rose, «Giants, Monsters, and Dragons», 393; Summers, «Werewolf in Lore and Legend», 11.
Blackthorn (Black-thorn)
Variations: Draighean, Mother of the Wood, Prunus spinosa, sloe, wild plum, wishing thorn
The blackthorn shrub, with its stiff black branches, has long been associated with the crown of thorns worn by Christ. Blackthorn grows in clusters, making thick, impenetrable thickets, with each individual shrub reaching a height of 15 feet. The short, lateral thorns that cover the branches are so strong and sharp that they can penetrate animal hide as well as virtually any man-made fabric. Blackthorn has long been considered a magical plant and offers protection against psychic and vampire attacks, as its branches make effective stakes. Folklore says that placing blackthorn branches over the grave of a vampire prevents it from rising from its grave.
Source: Gypsy Lore Society, Journal of the Gypsy Lore Society, 127; Hastings, Encyclopaedia of Religion and Ethics, 590; Perkowski, Vampires of the Slavs, 176
The Black Veil
Variations: The 13 Rules of the Community
The Black Veil is a sort of ethical code that can aid the moral compass of those who choose to live the vampiric lifestyle. It was originally written by Father Sebastian Todd for the Sanguinarian crowd and appeared in the 1998–99 edition of the Vampyre Almanac. It read as follows: “The central philosophy of the ‘Black Veil’ revolves around (1) hospitality (2) unity of the family (3) prevention of negative media exploitation and fundamentalist attacks (4) maintaining the mystique of the VAMPYRE aesthetic (5) inspiring chivalry and honor”.
There are some people who feel that the Black Veil is a strict code that must be followed and there are those who feel that it is merely a set of guidelines. The number of the ideals and what they are have changed numerous times and vary by region.
Source: Belanger, Sacred Hunger, 10; Laderman, Religion and American Cultures, 281; Russo, Vampire Nation, 183; Varrin, A Guide to New York’s Fetish Underground, 206-207
A vampiric demon from Burma, the bilu (“blue”) is particularly difficult to detect because it looks exactly like a human, except on closer inspection it has blood-red eyes and casts no shadow. A highly skilled predator with enormous teeth, its very touch is corrosive.
Source: Balfour, Cyclopædia of India and of Eastern and Southern Asia, 362; DeCaroli, Haunting the Buddha, 171; Seekins, Historical Dictionary of Burma, 110; Spiro, Burmese Supernaturalism, 44
Билу
Вампирического демона из Бирмы, под названием билу («синий»), особенно трудно обнаружить, потому что он выглядит в точности как человек, за исключением того, что у него кроваво-красные глаза и нет тени. Это непревзойденный хищник с чудовищными зубами, которые начинают разъедать плоть даже при легком касании.
Источники: Balfour, «Cyclopædia of India and of Eastern and Southern Asia», 362; DeCaroli, «Haunting the Buddha», 171; Seekins, «Historical Dictionary of Burma», 110; Spiro, «Burmese Supernaturalism», 44.
In the Democratic Republic of the Congo there is a vampiric creature called a biloko. A hairless humanoid, grass grows on its body and it uses leaves as clothing. This is possibly why its name translates to probably mean “food”. It is described as having long, sharp claws, piercing eyes, and a snoutlike nose.
The biloko has a most unusual way of hunting — from a hiding place it rings a magical bell that can put a person to sleep and then it opens its mouth up wide enough to swallow its prey whole. With the use of its bell, the biloko is often appointed as a guardian of hidden treasure. It lives in the deepest parts of the rain forest in the hollows of trees. Fortunately, amulets and fetishes can be made that will protect the wearer.
Source: Chopra, Dictionary of Mythology, 53; Knappert, Bantu Myths and Other Tales, 142; Knappert, Myths and Legends of the Congo, 130
One day a year the Gypsy tribes of the Balkans pay honor to a vampirelike being they call bibi (“aunt”). It is described as a tall, thin, and barefoot woman wearing a red dress and accompanied by two small girls. Some sources also include two white lambs to its entourage. An unforgiving being propelled by vengeance, the bibi visits homes at random. If invited inside, it will bless the home with good fortune; however, if it is turned away, the inhabitants of the house will fall ill with cholera. If there are children in the home, it will strangle them to death, but their bodies will show no signs of attack.
Source: Crowe, History of the Gypsies of Eastern Europe and Russia, 212, 214; Guile, Complete Vampire Companion, 8; Pearson, National Minorities in Eastern Europe, 204
A vampiric spirit from India, a bhuta (“bad nature spirit”) is created when a person who has a physical deformity dies or when a person dies before their proper time, such as in suicide. It is described as looking like a shadow or a flickering light and has the supernatural ability to possess a corpse. Once it has a body, the bhuta spreads sickness and disease. It is also able to shape-shift into a bat or an owl.
Although the bhuta feeds primarily on human corpses, it gets the occasional craving for milk. When this happens, the vampire is known to attack infants who have recently been fed.
Typically, this species of vampire is found in cemeteries, but there are occasions of a bhuta being sighted in places that would have interested it back when it was a living person. For instance, if the body of the person that the bhuta possesses was an active alcoholic at the time of his death, the vampire may be spotted frequenting bars. No matter what area the bhuta haunts, its presence will permeate the area and people will experience an uncomfortable feeling there; it may even be strong enough to keep animals away. If a MECARU CEREMONY is celebrated every 15 days to honor and show respect to the bhuta, then it will not attack anyone and will find a way to be at peace with its environment.
Considered to be a companion of the Shiva, the bhuta casts no shadow, cannot stand on the ground, and is so susceptible to the smell of burning turmeric; if it is in its presence for too long, the vampire will dissipate.
A type of INCUBUS from India, the bhootums is a vampiric spirit that copulates with Hindu women. It can be driven off with a medium- or high-level MECARU CEREMONY, depending on the spirit’s strength.
Source: Masters, Eros and Evil, 181; Rodrigues, The Complete Hindoo Pantheon, 27; Sugden, The Gospel Among Our Hindu Neighbours, 91
Бхутамы — тип индийского инкуба, вампирические духи, которые совокупляются с женщинами Индии. Его можно отогнать с помощью церемонии Мекару — среднего или высокого уровня, в зависимости от мощи самого духа.
Источники: Masters, «Eros and Evil», 181; Rodrigues, «The Complete Hindoo Pantheon», 27; Sugden, «The Gospel Among Our Hindu Neighbours», 91
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