Переводы

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

Anchheri

The Anchheri live high in the hills of Kumaon and Garhwal in Uttarakhand. Sometimes, at night, they descend to lower altitudes to play near the shores of lakes and in flowering meadows. They appear in groups, cavorting and chasing each other in what appears to be a frolicsome mood. But if you look closely you will see that their eyes are hollow and sunken, for these are the ghosts of girls who died unnatural deaths — either from murder, disease, or neglect.

Despite their playfulness, they are very dangerous. If a living girl sees them and tries to join their games, she will die. It is unsafe to visit the favoured playgrounds of Anchheri even during the daytime after they have left. When little girls or elderly people fall sick, it is thought to be because the shadow of an Anchheri has fallen on them.

Anchheri hate the colour red. Some say that the best defense against them is to tie a red ribbon around one’s neck. But according to other stories, the colour makes the Anchheri fly into a rage, so red clothing may invite an attack rather than repel it.

These ghosts appreciate gifts — especially jewellery, kajal for the eyes, and colourful saris or shawls. If they are regularly propitiated with such things, they cause less trouble for the living.

Anchheri play a role in a famous Garhwali folk ballad known as Jeetu Bagdwal. This is the tragic tale of a young man named Jeetu, said to have lived around 500 years ago during the reign of Raja Man Singh.

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

Anangu

Ancient Tamil literature has a wide variety of terms for ghosts and demons: Oozhi, Paasam, Yaadam, Savam, and Veri being a few of them. But there is not much to say about these beings by way of description. If the words ever referred to specific types of spirits, those shades of meaning are now mostly lost to the mists of time.

Another ancient term is Anangu. This word occurs in the Tholkappiyam, the oldest surviving work of Tamil literature, and is still used today. Its meaning has varied widely over the centuries, making the Anangu a rather difficult spirit to characterize.

But we shall hazard a try.

The most common understanding seems to be that an Anangu is a demoness of hysterical grief — an embodiment of the rage stemming from women’s oppression.

The Anangu has been described as a preternaturally beautiful celestial damsel, an attacking deity from the mountains who wears bright flowers in her long flowing hair; but also as a shapeshifter, or as a formless entity. Some poems paint her as a succubus or Mohini — a temptress who feeds on the souls of weak men drawn to her by lust. Others say that she is the demon unleashed by a woman with disruptive sexuality: a married slut, an unchaste widow. But the Anangu’s activities are driven by a thirst for vengeance rather than by physical desire.

In the ancient Tamil epic Silappathikaram, or “The Anklet Story”, when Kannagi learns that her husband has been wrongly executed, she is described as an Anangu. The term has also been connected to Suparnakha — the Rakshasi of the Ramayana who was humiliated and disfigured for the crime of desiring the wrong man — and to the folkloric character Neeli.

Ambi Jakbyryt. Статья из «Призраки, чудовища и демоны Индии»

Ambi Jakbyryt

In the folklore of the Atong people of Meghalaya — a subgroup of the Garo tribe — Ambi Jakbyryt is a ghostly hand, with no body attached.

When people walk on jungle paths on dark and moonless nights, the Ambi Jakbyryt will begin to follow them, floating silently behind in mid-air. When they least expect it, it reaches forward and claws their back.

When the person turns around, yelping in pain and alarm, they see the disembodied hand flying into the shadows.

Ref.: 51. van Breugel, Seino. (2014). A Grammar of Atong. Brill.

Амби Джакбэрет

В фольклоре народности атонг, подгруппы племен гаро из Мегхалаи, амби джакбэрет — призрачная рука, у которой нет тела.

Когда люди тёмными безлунными ночами идут по тропам в джунглях, за ними начинает следовать амби джакбэрет, бесшумно паря в воздухе позади. И когда люди меньше всего этого ожидают, она тянется вперёд и вцепляется в спину.

Тогда, оборачиваясь с криком боли и испуга, человек видит бестелесную руку, что улетает в глубину теней.

Ист.: 51. van Breugel, Seino. (2014). A Grammar of Atong. Brill.

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

Alvantin

This name is used in Goa and other parts of Western India for the ghost of a woman who died in childbirth, but whose child survived. In some communities, it can also be used for a woman who died just before she was about to be married.

These spirits are incorporeal and invisible, and usually don’t bother the living. They never haunt strangers. Alvantins only cause trouble to members of their own family, and even then only if someone is about to experience the major life event which fate denied to the deceased.

Suppose a woman dies in childbirth. When her widower remarries, the ghost of the dead woman might become envious at the idea of a different woman mothering her child. The Alvantin may then possess the new wife and harass and torment her.

Or suppose a woman dies the night before her wedding. Then, when a younger sister or a niece gets married, the Alvantin may return to haunt the bride.

An Alvantin may haunt a family for centuries, over many generations, even after the name of the deceased is long forgotten and the house she lived in has crumbled to dust. But the ghost only troubles women — that too, only those women fathered by, or married to, members of the male line of descent from her father or her husband. For example, the dead woman’s brother’s daughters, or her brother’s sons’ wives, are at risk; but her sister’s descendants are immune.

A woman exorcist is required to drive an Alvantin out of a possessed person. Male exorcists are ineffectual against this spirit.

Ref.: 29. Bernadette, Maria. (1993). Ethnomedicine and healing practices in goa [Doctoral dissertation, Goa University]. Shodhganga; 92a. Maharashtra State Gazetteers (Facsimile Reproduction), Kolaba.

Alha and Udal. Статья из «Призраки, чудовища и демоны Индии»

Alha and Udal

Alha and Udal were two legendary generals in the army of Raja Parimardi of Chandela who warred against the king Prithviraj Chauhan in the year 1182. Ballads about the exploits of these two heroes have been sung for centuries in different Central Indian dialects, especially Bundeli. The epic poem Alha-Khand gives descriptions of fifty-two different wars in which the two brothers fought side by side.

Not only are Alha and Udal said to have been the best swordsmen of their time, they were also skilled in the art of kushti (traditional mud wrestling). They lived in Maihar, now in Madhya Pradesh. They were great devotees of Sharda Mata, the deity whose temple sits at the top of a hill outside town.

Today, the ghosts of these warriors are said to visit the temple every day in the wee hours of the morning to worship the goddess. Entry to the temple building is strictly prohibited between the hours of 2 and 5 a.m. to ensure the spirits are undisturbed. Alha arrives riding on the ghost of his elephant, whose name is Pachsawad, while Udal rides on a ghostly pegasus named Bendil.

It is believed that the goddess will not accept worship from others before the two ghosts arrive, and that anyone foolish enough to defy the rule will die.

Ref.: 16. Bachaspatimayum, Mary. (2008). Religion and Society of the Kuki Tribes in Manipur. [Doctorate dissertation, Maharaja Sayajirao University of Baroda]. Shodhganga; 131. Hiltebeitel Alf. (2009). Rethinking India’s Oral and Classical Epics: Draupadi among Rajputs, Muslims, and Dalits. University of Chicago Press; 400. Waterfield, William (1923). The Lay Of Alha: A Saga of Rajput Chivalry as Sung by Minstrels of Northern India. Oxford University Press.

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

Wurwolaka (Vour-vah-LA-ka)

In Albania there is a particularly vicious type of vampiric REVENANT known as a wurwolaka. It is one of the few vampires that has the ability to create more of its own kind. The wurwolaka is an ambush predator, and at night it attacks humans, ripping them apart and drinking their blood. Anyone who looks upon it will be stricken with insanity. The only way to destroy this vampire is to burn its body to ashes.

Source: Aylesworth, The Story of Vampires, 5; Wright, The Book of Vampires 105

Вурволака (Вурволак)

В Албании есть особенно злобный вид вампирического ревенанта, известный как вурволака. Это один из немногих вампиров, способных создавать больше представителей своего вида. Вурволака — хищник, нападающий из засады; по ночам он нападает на людей, разрывает их на части и пьет кровь. Любой, кто увидит его, будет поражен безумием. Единственный способ уничтожить этого вампира — сжечь его тело дотла.

Источники: Aylesworth, «The Story of Vampires», 5; Wright, «The Book of Vampires», 105

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

Agriogourouno (Ah-ghree-oh-GHOO-roono)

In Macedonia it is believed that Turkish people who have led very wicked lives and have never eaten pork will become agriogourounos (“wild boars”) upon death. As much a were-creature as a vampire, this shape- shifting being is well known for its gluttonous appetite for human blood.

Source: Jackson, Compleat Vampyre, 56

Агриогуруно

В Македонии верят, что турки, которые вели очень злую жизнь и никогда не ели свинину, после смерти станут агриогуруно («дикими кабанами»). Будучи вампиром, это меняющее форму существо хорошо известно ненасытным аппетитом к человеческой крови.

Источник: Jackson, «Compleat Vampyre», 56

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