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Guédé. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Guédé (GLIED-ah)
Variations: Ghede, Guede

In Haitian voodoo, there is a vampiric ioa named Guédé. He is one of 30 different spirits who are members of the spirit family headed by Baron Samdi. Guédé, who dresses like an undertaker, presides over death, sex, and tomfoolery. He is a healer to the sick and protector of children, as well being a font of knowledge when it comes to death and those who have died. Guédé also has the power to return a zombie back to a living human. During ceremonies he freely possesses his followers, particularly those who crossdress or wear the traditional elaborate costuming consisting of dark glasses, large hats, and walking sticks.

Source: Deren, Divine Horsemen, 267; Huxley, The Invisibles, 220; Laguerre, Voodoo Heritage, 100; Rigaud, Secrets of Voodoo, 67-68

Grobnik. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Grobnik (GRUB-nic)
Variations: Gromlik

In the Kukush, Ohrid, and Struga districts of Bulgaria, there is a vampiric REVENANT known as a grobnik (“of a grave”). It is created when either a person is strangled to death or is simply predisposed to becoming a vampire. After the body is buried, for the first nine days, the vampire is an invisible spirit. It is capable of only pulling off small pranks. Then, after 40 days, it can leave its grave and pass itself off as a human who has only one nostril. The only other telltale sign that it is not human is that its shadow will have sparks in it. The grobnik is very dense and strong, and it feeds on cattle, draining off their blood, and consumes the carcasses of animals it can find. Talismans can be worn to ward off the vampire, but if it can be captured and destroyed, all the better, as left unchecked, it will destroy all the cattle in a village. Once it is caught, it must be tied to a pyre of thorn bushes and burned to ash. If the vampire is detected during its first nine days of unlife, a DJADADJII can be hired to bottle it (see BOTTLING).

Source: Georgieva, Bulgarian Mythology, 95; Gypsy Lore Society, Journal of the Gypsy Lore Society, 131; Perkowski, Vampires of the Slavs, 206

Groac’h. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Groac’h (Grow-LICH)
Variations: Grac’h

In the Breton region of France comes Groac’h, a vampiric fay that looks to be a beautiful woman. Groac’h lives deep in the woods; although she will venture out to find children so that she may eat their flesh, she oftentimes finds herself having to protect her treasure from men who come seeking to steal it. Using her beauty to entice a man into letting his guard down, she seduces him, then suddenly attacks, draining him of his blood.

There is a story of a young man named Houran Pogamm. He went out into the world to seek his fortune so that he could afford to marry his love, a maiden named Bellah Postik. Houran had heard that that there was a beautiful yet evil woman named Groac’h who lived on the Isle of Lok. It was said that the woman had a large fortune hidden there. Houran traveled to the island and soon came across Groac’h. She took particular delight in capturing young men and finding new ways of imprisoning them, as she believed herself too clever to ever be caught or tricked. Houran she transformed into a toad. Fortunately for the young couple, Bellah came to rescue her love. She was able to outsmart Groac’h, trap her under a net, and push her into a deep hole that was then plugged with a large boulder. Once Groac’h was imprisoned, the spell was broken, Houran was restored, and the treasure was revealed to them.

Source: Breton Legends, Breton Legends Translated, 132-149; Krappe, Balor with the Evil Eye, 44-46, 77-79; Lang, Lilac Fairy Book, 315-326; Markale, Women of the Celts, 128, 228, 230

Grendel. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Grendel (GREN-del)

Grendel, the monster from the legendary epic saga Beowulf, is often overlooked in vampiric lore, but in truth it is a vampiric creature. In the saga, Grendel is a descendant of Cain; a gigantic monster, he is half man and half water troll. At night he would leave his watery cave, located in Dark Lake, and attack the men of King Hrot’s court and all who served him. Grendel would rip them apart with his bare hands, drinking their blood and eating their flesh. A vicious warrior already, he was rendered impervious to swords by a spell cast upon him by his mother, a witch. His only pleasure is killing. Beowulf is asked by the king to slay the beast, which the hero does, by ripping off one of his arms in a wrestling match.

If the story of Beowulf and his encounter with Grendel sounds familiar, it should. It is similar to many ancient Norse stories regarding the vampiric REVENANTS known as DRAUGE and DRAUGR. Both of these vampires are described as being large and exceptionally strong, as Grendel was. Both vampires were able to kill a man in a single swipe, as Grendel did. The DRAUGE was created by magic, and Grendel was protected by the witchcraft his mother placed on him. The DRAUGE was re-imagined when Christianity was introduced; the story of Beowulf was written during the time when the old religion was giving way to the new. DRAUGR wanted what they had in life — warmth, food, and family; and since they could not have it, they got what pleasure they could through death and destruction. Grendel, who also had none of those things, only found pleasure in killing as well. Neither a DRAUGR nor Grendel could be harmed by mere weapons. A DRAUGR could only be defeated by a hero in a wrestling match, which was exactly how Grendel was defeated.

Green Ogress. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Green Ogress (GREEN OH-griss)

In France, there is a type of vampiric fay called a green ogress who appears to men as a supernaturally beautiful woman. Using its feminine guiles, it lures a man into sexual intercourse, during which it drains him of his blood. Like all of her kind, the green ogress is susceptible to iron.

Source: Lang, Blue Fairy Book, 61-63; MacDonald, Storyteller’s Sourcebook, 119; Moilanen, Last of the Great Masters, 60; Sue, Mysteries of Paris, 8, 11-12

Зеленая огресса

Во Франции есть вид вампирической феи, под названием зеленая огресса, которая показывается мужчинам как невероятно красивая женщина. Используя свои женские уловки, она соблазняет мужчину на половой акт, во время которого высасывает его кровь. Как и все в ее роду, зеленая огресса чувствительна к железу.

Источники: Lang, «Blue Fairy Book», 61-63; MacDonald, «Storyteller’s Sourcebook», 119; Moilanen, «Last of the Great Masters», 60; Sue, «Mysteries of Paris», 8, 11-12

Green. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Green

The color green has played a part in Celtic and Chinese vampire lore from early beginnings. Usually in their stories, if green is mentioned as being the color of someone’s clothing or HAIR, it is something of an early indicator to the listener or reader that the person is in fact some sort of vampire. Lamps are narrated as suddenly burning with a green flame when a vampire enters a room. This ancient custom has found its way into modern storytelling; H.P.Lovecraft, Edgar Allan Poe, and Bram Stoker have all used this color to point out the undead to their readers (see UNDEATH).

Some vampires known for their green clothes, HAIR, or skin are the BANSHEE, BAOBHAM SITH, CH’ING SHIH, DUENDES, DUS, GIANG SHI, GLAISTIG, GWRACH Y RHIBYN, HAMEH, HANNYA, KAPPA, KARASU TENGU, LANGSUIR, MASAN, RUSALKA, SAMODIVA, TOYOL, VETALA, and the VODYANIK.

Source: Bush, Asian Horror Encyclopedia, 96; Davidson, Roles of the Northern Goddess, 137, Kanellos, Handbook of Hispanic Cultures, 235; MacKillop, Dictionary of Celtic Mythology, 30; Thompson, Studies of Chinese Religion, 91

Greek Vampires. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Greek Vampires

There are over a dozen words in the Greek language that translate to mean “vampire”, and it is no wonder, as Greece has more species of vampires and vampiric creatures than any other country.

Just like the great white shark, which over the eons has changed very little, evolutionally speaking, so too has the Greek vampire. For the most part, their mythos was consistent up until the introduction of Christianity, then, after a slight adaptation was made in order to keep their monster, their vampire has remained unchanged ever since. Naturally, there are slight variations from region to region as to who can become a vampire, how it happens, what it looks like, the preventative methods that can be taken to prevent a corpse from rising up from its grave, and that notwithstanding, how the creature is consequently destroyed.

To begin, there are oftentimes a number of ways to spell a single vampire’s name. This is most likely due to Greece being an island nation; even from its earliest times natives traveled freely between them. Just as each island developed its own variation in language, it is natural that the spelling of words would also have slight variations to them as well.

Greek vampires are almost always REVENANTS and usually come to be so because in life a person was particularly evil and was excommunicated from the Church. Having committed suicide was also grounds for returning as an undead (see UNDEATH), for in the Catholic religion the act of taking one’s own life prohibits a person from having mass said for one’s soul and being buried in hallowed ground. It automatically closes the gates of Heaven to that person. Other ways Greeks can become a vampire is by having the misfortune of being murdered, having eaten a piece of meat that was killed by a wolf, or allowing an animal to jump over a corpse.

Le Grand Bissetere. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Le Grand Bissetere (LA GRAND BIS-eat-er)

In France, there is a vampiric creature called the le grand bissetere (“the great bissetere”). It makes a sound like a screech owl just before it attacks its prey — anyone who happens to be in its vicinity. It lives in wooded areas and walks the roads near woodland pools. Anyone who is anywhere near it is automatically drained of his lifeenergy and will die unless he can get far enough away from it quickly (see ENERGY VAMPIRE).

Source: Curran, Vampires, 72

Ле Гран Биссетер

Во Франции есть вампирическое существо, называемое ле гран биссетер («великий биссетер»). Прямо перед тем, как напасть на свою жертву — любого, кто находится поблизости, оно издает звук, похожий на крик сипухи. Обитает оно в лесистых районах и бродит по дорогам возле лесных прудов. Любой, кто находится рядом с ним, автоматически начнет терять жизненную силу и умрет, если не сможет быстро отойти достаточно далеко (смотри «Энергетический вампир»).

Источник: Curran, «Vampires», 72

Goulekon. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Goulekon (GOOL-kin)

The goulekon, a type of vampire, was mentioned in an ancient Arabic treatise.

Source: Dumas, A la Recherche des Vampires

Гулькон

Гулькон — вид вампира, упомянутый в древнем арабском трактате.

Источник: Dumas, «A la Recherche des Vampires»

Gnod-Sbyin. Статья из "Энциклопедии вампирской мифологии" Т.Бэйн

Gnod-Sbyin (KNOB-SIGN)
Variations: Gnod Sbyin Mo, Gnodsbyin, Yaksha

The gnod-sbyin of Tibet preys exclusively on people who live a holy or spiritual life. Its name, gnod-sbyin, translates literally to mean “doer of harm”, and this demonic, vampiric spirit does everything it can to live up to its name. Apart from its immense strength and its ability to cause and spread disease on an epidemic scale, it has a wide array of unspecified supernatural powers at its disposal. It has INCUBUS- and SUCCUBUS-like behaviors that it indulges in whenever the opportunity presents itself. Although it takes great pleasure in the hurt it causes people, it delights in making noises that disrupt the meditation of the monks and nuns, but it should be noted that its silence can be purchased with the regular offerings of proper sacrifices. Described as having black skin, the gnod-sbyin is usually found living in difficult to reach and isolated places in the mountains.

Source: Bellezza, Spirit-Mediums, 292; Beyer, Cult of Tara, 252, 253, 293, 294, 342, 416; Dagyab, Tibetan Religious Art, 19, 70; Nebesky-Wojkowitz, Oracles and Demons of Tibet, 30, 32

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