ini ni hantu nya kecil banget…. Tuyul adalah sejenis mahluk halus yang bisa terlihat oleh mata. berujud kecil seperti anak manusia. dia biasanya di beri tugas untuk mencari uang. dia pun bisa masuk ke dalam perangkap tuyul. untuk mencegahnya kita bisa membacakan doa-doa yang mustajab untuk mengusir dan menolak tuyul dan bala- balanya. biasanya ni hantu banyak dijualin…. katanya untuk dapatin ni hantu perlu puasa dlll lah… ni gambarnya :
Hantu Wewegombel
Wewe Gombel adalah sebuah istilah dalam tradisi Jawa yang berarti roh jahat atau hantu yang suka mencuri anak-anak, tapi tidak mencelakainya. Konon anak yang dicuri biasanya anak-anak yang ditelantarkan dan diabaikan oleh orang tuanya. Wewe Gombel biasanya akan menakut-nakuti orang tua si anak atas sikap dan perlakuannya kepada anaknya sampai mereka sadar. bila mereka telah sadar, Wewe Gombel akan mengembalikan anaknya.
Menurut cerita, Wewe Gombel adalah roh dari seorang wanita yang meninggal bunuh diri lantaran dikejar masyarakat karena telah membunuh suaminya. Peristiwa itu terjadi setelah suami dari wanita itu berselingkuh dengan wanita lain. Sang suami melakukan hal itu karena istrinya tak bisa memberikan anak yang sangat diharapkannya. Akhirnya ia dijauhi dan dibenci suaminya lalu dikucilkan sampai menjadi gila dan gembel.
disebut Wewe gombel karena kejadian in terjadi di daerah Gombel, Semarang. Jika kita berkendaraan dari arah jatingaleh ke arah banyumanik, maka akan terlihat bekas iklan bir bintang. Di situlah konon letak lokasi wewe gombel berada. Beberapa orang menyebutkan bahwa lokasi tersebut adalah lokasi kerajaan hantu. Menurut cerita itu pula, hal itu yang menyebabkan sebuah hotel yang terletak di dalam lokasi bukit gombel menjadi bangkrut.
ciri khas dari wewegombel atau kolong wewe ini adalah bentuk buah dadanya yang besar & menjumbai seperti buah pepaya. Kabar lain mengatakan bahwa anak-anak yang diculik oleh wewegombel akan di beri makan Tai, tokai, atau kita sebut saja dengan kotoran manusia. Jika si anak tidak mau, maka terpaksa sia anak akan suapin secara paksa. Terkadang anak-anak yang diculik akan dihalusinasi sehingga eek yang ia lihat seolah-olah adalah makanan lezat yang paling ia sukai/inginkan. tujuannya adalah membuat anak menjadi bisu agar tidak bisa menceritakan apa yang telah ia alami ataupun bentuk dari wewegombel yang menyeramkan tersebut.
nah ini dia gambarnya
Hantu Sundel Bolong
Sundel bolong dalam mitos hantu Indonesia digambarkan dengan wanita berambut panjang dan bergaun panjang warna putih. Digambarkan pula terdapat bentukan bolong di bagian punggung yang sedikit tertutup rambut panjangnya sehingga organ-organ tubuh bagian perut terlihat. Dimitoskan hantu sundel bolong mati karena diperkosa dan melahirkan anaknya dari dalam kubur. Biasanya sundel bolong juga diceritakan suka mengambil bayi-bayi yang baru saja dilahirkan.
Perwujudan ini sangat kuat digambarkan dalam film horor Indonesia tahuan 80-an dimana banyak diperankan oleh aktris kawakan Suzanna.
nah ini dia gambarnya
Manusia serigala (bahasa Inggris: werewolf) adalah makhluk siluman jadi-jadian setengah manusia, setengah serigala. Konon manusia serigala akan berubah pada saat bulan purnama tiba. Ketika itu kekuatan mistiknya mencapai pada puncaknya. Manusia serigala senantiasa memburu manusia. Barang siapa yang tergigit atau terkena cakarannya akan menjadi salah satu dari manusia serigala pula. Dia konon hanya bisa mati jika ditembak dengan silver bullet (peluru perak)manusia serigala memiliki nama lain yaitu lychantrops atau lycans dan ceritanya werewolf bermusuhan dengan kaum vampire.
Kata werewolf adalah pemikiran untuk berasal dari Inggris Kuno Wer (atau tidak) dan Wulf. Bagian pertama, Wer, menterjemahkan sebagai "manusia" (dalam arti laki-laki manusia, bukan ras manusia). It has cognates dalam beberapa bahasa Jerman termasuk gothic wair, Jerman Kuno Wer, dan Norse Lama verr, serta dalam bahasa Indo-Eropa, seperti sanskrit 'Vira', Latin vir, Irlandia takut, Lithuania vyras, dan Welsh gŵr , yang memiliki arti yang sama. Kedua setengah, Wulf, adalah leluhur Inggris modern "wolf", dalam beberapa kasus juga mempunyai arti umum "binatang." Alternatif etimologi berasal dari bagian pertama Inggris Kuno weri (memakai); formulir lengkap dalam hal ini akan glossed sebagai pemakai dari kulit serigala. Terkait dengan ini adalah interpretasi Norse Lama ulfhednar, yang setara denoted lupine dari pengamuk, berkata kepada kulit beruang yang mengenakan pakaian dalam peperangan. Faksimili dari tujuh baris pertama dari abad 14. Inggris terjemahan dari Perancis abad 12 naskah The Romance William dari Palerne
Namun sumber lain berasal dari kata warg-serigala, di mana warg (atau yang lebih baru werg dan wero) adalah seasal dengan Norse Lama vargr, yang berarti "pengembara", "usiran", atau, euphemistically, "serigala". [1]
J Vargulf adalah jenis serigala yang menyembelih banyak anggota dari kawanan atau menggumpulkan tetapi memakan sedikit dari membunuh. Ini merupakan masalah serius bagi herders, yang entah bagaimana harus merusak mendaya wolf sebelum menghancurkan seluruh kawanan atau penggembala. Warg adalah istilah yang digunakan di Inggris Kuno untuk jenis wolf (lihat JRR Tolkien dari buku The Hobbit) dan untuk apa yang sekarang dapat disebut sebagai serial killer [kutipan diperlukan]. Mungkin terkait adalah bahwa, dalam masyarakat Norse, sebuah usiran (yang dapat dibunuh tanpa kelanjutan hukum dan dilarang untuk menerima bantuan) itu biasanya disebut vargr, atau "serigala."
Istilah lycanthropy, sinonim, berasal dari Yunani Kuno lykánthropos (λυκάνθρωπος): λύκος, lýkos ( "serigala") + άνθρωπος, ánthrōpos ( "manusia"). [2] A kompleks yang "lyc-berasal dari Proto - Indo-Eropa * wlkwo-akar, yang berarti "serigala") resmi menunjukkan "wolf - man" transformasi. Lycanthropy hanyalah satu bentuk therianthropy, kemampuan untuk berubah bentuknya menjadi hewan pada umumnya. Istilah therianthrope secara harfiah berarti "binatang-manusia." Kata juga telah terhubung ke werewolf asli dari mitologi klasik, Lycaon, seorang raja yang Arcadia, menurut Ovid's Metamorphoses, telah berubah menjadi rakus musang retribusi untuk mencoba untuk melayani sendiri untuk mengunjungi putra Zeus dalam upaya untuk menyangkal dewa's keilahian.
Ada juga yang disebut mental lycanthropy di mana pasien percaya dia, atau telah menjadi, dan hewan yang behaves sesuai. Hal ini kadang-kadang disebut sebagai klinis lycanthropy untuk membedakannya dari penggunaannya dalam legenda. Meskipun asal-nya sebagai sebuah istilah untuk orang-serigala transformasi saja, lycanthropy digunakan dalam pengertian ini untuk semua jenis binatang. Arti lebih luas ini sering digunakan dalam fiksi modern rujukan, seperti dalam permainan Roleplaying budaya.
Lain istilah purba untuk shapeshifting antara semua hewan adalah bentuk versipellis, dari mana kata Inggris dan pengkhianat turnskin berasal. [3] Ini adalah kata Latin yang sama dalam arti sebagai kata-kata yang digunakan untuk werewolves dan lainnya shapeshifters di Rusia (oboroten) dan norse lama (hamrammr).
Perancis nama untuk werewolf, kadang-kadang digunakan dalam bahasa Inggris, adalah Loup-garou, dari bahasa Latin yang berarti serigala noun lupus. [4] Yang kedua adalah unsur pemikiran berasal dari Perancis Kuno garoul berarti "werewolf." Ini pada gilirannya biasanya dari Frankish * Wer-Wulf artinya "manusia serigala." [5]
Kepercayaan rakyat
Penjelasan umum dan atribut
Werewolves telah berkata kepada beruang kirim cerita-cerita rakyat traits di Eropa. Ini termasuk pertemuan kedua eyebrows di jembatan dari hidung, lengkung fingernails, menetapkan rendah telinga dan berayun mudah. Salah satu metode untuk mengidentifikasi sebuah werewolf dalam bentuk manusia adalah untuk memotong daging terdakwa, dengan berpura-pura bahwa anjing akan terlihat di dalam luka. J russian takhyul recalls werewolf yang dapat diakui oleh bristles di bawah lidah. [6] Tampilan dari werewolf dalam bentuk hewan bervariasi dari budaya ke budaya, meskipun mereka yang paling sering digambarkan sebagai tak biasa dari serigala untuk menyimpan kenyataan bahwa mereka tidak memiliki ekor (sebuah ciri khas dari pemikiran witches dalam bentuk binatang), dan bahwa mereka tetap manusia mata dan suara. Setelah mereka kembali ke bentuk manusia, werewolves biasanya didokumentasikan sebagai menjadi lemah, debilitated mengalami nyeri saraf dan depresi. [6] Banyak sejarah werewolves ditulis untuk menderita parah Manic melankoli dan depresi, yang sengit sadar kejahatan mereka. [6] Satu reviled sifat universal di abad pertengahan Eropa adalah werewolf dari kebiasaan devouring dikuburkan corpses baru-baru ini, sebuah sifat yang didokumentasikan secara luas, terutama di Annales dokter-psychologiques pada abad ke-19. [6] Fennoscandian werewolves yang biasanya perempuan tua yang gila racun dan dilapisi claws mempunyai kemampuan untuk melumpuhkan sapi dan anak-anak mereka dengan tatapan. [6] Serbia vulkodlaks tradisional memiliki kebiasaan congregating setiap tahun di bulan musim dingin, di mana mereka akan strip mereka wolf kulit dan menggantung mereka dari pohon. Maka mereka akan mendapatkan terus yang lain vulkodlaks kulit dan membakar ia, yang vulkodlak melepaskannya dari kulit yang datang dari kutukan. [6] The Haiti-je rouges biasanya mencoba untuk mengelabui ibu ke anak-anak mereka memberikan diri secara sukarela oleh mereka berjaga-jaga di malam hari dan meminta izin untuk mengambil anak-anak mereka, dimana klimpungan ibu bisa menjawab ya atau tidak. [6]
Menjadi werewolf
Berbagai metode untuk menjadi werewolf telah dilaporkan, salah satu yang sederhana menjadi penghapusan pakaian dan meletakkan pada ikat pinggang yang terbuat dari kulit serigala, mungkin sebagai pengganti yang asumsi seluruh kulit binatang (yang juga sering dijelaskan). [7 ] Dalam kasus lain, tubuh yang digosok dengan sihir salap. [7] Untuk minum air hujan keluar dari tapak dari hewan tersebut atau minum dari aliran tertentu enchanted juga dianggap manjur dari modus accomplishing metamorfosa. [8] The 16. abad Swedia Magnus Olaus penulis mengatakan bahwa Livonian werewolves yang diprakarsai oleh draining secangkir khusus disiapkan bir dan mengulangi satu set formula. Ralston di Songs of the russian Orang memberikan bentuk bacaan masih akrab di Rusia.
Di Itali, Perancis, dan Jerman, ia mengatakan bahwa seorang laki-laki dapat menjadi werewolf jika dia, pada Rabu tertentu atau Jumat, di luar tidur pada malam hari panas dengan bulan purnama langsung bersinar di wajahnya. [6]
Dalam kasus lain, yang diduga telah melakukan transformasi oleh allegiance untuk setan yang paling menjijikkan berakhir, seringkali untuk kepentingan yang sating perdambaan daging bagi manusia. "The werewolves", menulis Richard Verstegan (restitusi dari kerungkuhan Intelijen, 1628),
adalah certayne sorcerers, yang memiliki tubuh mereka annoynted dengan urapan yang membuat mereka oleh instink dari setan, dan meletakkan pada certayne inchaunted sabuk, tidak hanya melihat kepada orang lain tampaknya sebagai serigala, namun mereka memiliki pemikiran yang baik bentuk dan sifat serigala, sepanjang mereka yang mengatakan memakai korset. Dan mereka melakukan buang sendiri sangat serigala, dalam mengkhawatirkan dan pembunuhan, dan sebagian besar dari makhluk manusiawi.
Seperti itu adalah pandangan tentang lycanthropy saat ini di seluruh benua Eropa ketika Verstegan wrote.
Fenomena dari tolakan, kuasa binatang metamorfosa, atau mengirim out akrab, nyata atau rohani, sebagai seorang utusan, dan kekuasaan yang luar biasa conferred oleh asosiasi dengan demikian akrab, juga diberikan kepada magician, laki-laki dan perempuan, semua di seluruh dunia, dan witch superstitions yang dekat ke paralel, jika tidak identik dengan, lycanthropic kepercayaan, yang kadang-kadang involuntary karakter lycanthropy hampir satu-satunya yang membedakan fitur. Dalam arah yang lain tolakan adalah fenomena yang nyata untuk menegaskan dirinya dalam kaitannya dengan jiwa-semak di Afrika Barat dan nagual dari Amerika Tengah, tetapi walaupun tidak ada garis demarkasi yang akan diambil pada alasan logis, yang diasumsikan kekuasaan magician intim dan asosiasi dari semak-jiwa atau nagual dengan manusia tidak disebut lycanthropy. Namun demikian ia akan baik untuk menyentuh pada kedua kepercayaan di sini.
Kutukan lycanthropy juga dianggap oleh beberapa sarjana sebagai hukuman ilahi. Werewolf sastra menunjukkan banyak contoh dari Allah atau orang kudus kutuk mereka yang diduga invoked mereka dengan murka werewolfism. Orang-orang yang yg dikucilkan oleh Gereja Katolik Roma juga berkata menjadi werewolves. [6]
Kuasa transformasi lain menjadi binatang liar yang diberikan tidak hanya merugikan sorcerers, tetapi untuk orang kudus Kristian juga. Omnes angeli, Boni et Mali, ex virtute naturali habent potestatem transmutandi perusahaan nostra ( "Semua malaikat, baik dan buruk memiliki kekuatan tubuh kita transmutating") merupakan keputusan dari Santo Thomas Aquinas. Santo Patrick dikatakan telah mengubah welsh raja Vereticus menjadi serigala; Natalis diduga mengutuk yang terkemuka Irlandia anggota keluarga yang telah mati setiap menjadi serigala selama tujuh tahun. Dalam cerita yang lain adalah lembaga ilahi bahkan lebih langsung, sedangkan di Rusia, sekali lagi, lelaki yang diduga menjadi werewolves ketika incurring kemurkaan dari Devil.
Pengecualian
J terkemuka kecuali kepada asosiasi Lycanthropy dan Devil, berasal dari yang langka dan kurang dikenal rekening seorang lelaki bernama Thiess. Dalam 1692, di Jurgenburg, Livonia, Thiess kesaksian di bawah sumpah bahwa ia dan lainnya werewolves adalah Hounds Allah. [9] Dia mengklaim mereka warriors yang turun ke dalam neraka untuk melakukan peperangan dengan iblis dan witches. Upaya memastikan bahwa Devil minions dan tidak membawa keluar dari kelimpahan di bumi turun ke neraka. Thiess telah sabar dalam assertions, werewolves mengklaim bahwa di Jerman dan Rusia juga telah berperang dengan setan dari minions dalam versi mereka sendiri neraka, dan bersikeras bahwa ketika werewolves meninggal, mereka yang selalu menjadi surga sebagai imbalan bagi layanan mereka. Thiess akhirnya telah dihukum untuk sepuluh lashes untuk superstitious keberhalaan dan kepercayaan.
J perbezaan antara sering dibuat secara sukarela dan involuntary werewolves. Mantan biasanya memiliki pemikiran untuk membuat perjanjian, biasanya dengan Devil, dan morph menjadi werewolves diri pada malam hari ke dalam perbuatan keji. Involuntary werewolves, di sisi lain, adalah werewolves oleh kecelakaan lahir atau kesehatan. Dalam beberapa budaya, individu yang baru lahir selama bulan atau menderita epilepsi dianggap mungkin werewolves.
Menjadi werewolf hanya karena digigit werewolf lain sebagai bentuk penularan umum adalah modern horror fiksi, namun ini adalah jenis transmisi dalam legenda langka, tidak seperti dalam kasus vampirism. [6]
Sekalipun denotasi dari lycanthropy dibatasi dengan serigala-metamorfosa hidup manusia, kepercayaan classed bersama kepala di bawah ini adalah jauh dari seragam, dan istilah ini terkadang capriciously diterapkan. Transformasi mungkin sementara atau permanen, yang telah-hewan mungkin orang dirinya metamorphosed; mungkin dia dua kali meninggalkan aktivitas yang nyata bagi semua orang penampilannya tidak berubah; mungkin jiwa itu, yang pergi ke luar mencari siapa mungkin devour, meninggalkan nya tubuh dalam keadaan trance, atau mungkin tidak lebih dari rasul dari manusia, yang nyata hewan atau akrab roh, yang akrab dengan pemilik sambungan ditunjukkan oleh fakta bahwa cedera ke diyakini, dengan fenomena yang dikenal sebagai tolakan, menimbulkan cedera sesuai dengan manusia.
Kerentanan
Paling modern fiction menjelaskan werewolves rentan terhadap perak sebagai senjata dan sangat tahan terhadap serangan lainnya. Fitur ini tidak muncul dalam cerita tentang werewolves sebelum abad ke-19. (Dakwaan bahawa binatang itu dari Gévaudan, sebuah abad 18 atau serigala-serigala seperti makhluk, adalah dengan tembakan peluru perak tampaknya telah diperkenalkan oleh novelists retelling cerita dari 1935 dan seterusnya dan bukan di versi sebelumnya. [10])
Tidak seperti vampires, umumnya mereka tidak berpikir untuk menjadi dirugikan oleh seni keagamaan seperti crucifixes dan air suci. Di banyak negara, rye dan mistletoe dianggap efektif pencegahan terhadap serangan werewolf. [Kutipan diperlukan] Mountain ash juga dianggap efektif, dengan satu Belgia takhyul yang menyatakan bahwa tidak ada rumah yang aman, kecuali di bawah naungan dari abu gunung. [6] Pada beberapa legenda, werewolves memiliki keengganan untuk wolfsbane. [kutipan diperlukan]
Remedies
Berbagai metode yang ada untuk mengeluarkan formulir werewolf. Di zaman dahulu, di Yunani Kuno dan Roma percaya pada kekuatan kelelahan dalam pengobatan masyarakat lycanthropy. Korban akan subyek lama dari aktivitas fisik dengan harapan sebagai purged dari penyakit. Praktik ini stemmed dari kenyataan bahwa banyak tuduhan werewolves kiri akan merasa lemah dan debilitated setelah melakukan depredations. [6]
Dalam abad pertengahan Eropa, tradisional, ada tiga metode yang bisa digunakan untuk menyembuhkan korban dari werewolfism; medicinally, surgically atau setan. Namun, banyak dari abad cures advocated oleh praktisi medis membuktikan fatal pada pasien. J sisilia kepercayaan dari Arab asal berpendapat bahwa werewolf dapat disembuhkan dari ailment oleh tajam pada dahi atau kepala dengan pisau. Lain dari kepercayaan yang sama budaya melibatkan piercing dari werewolf dengan kuku tangan. Terkadang, kurang ekstrim metode yang digunakan. Di dataran rendah dari Jerman Schleswig-Holstein, werewolf yang dapat disembuhkan jika satu orang cukup untuk tiga kali alamat itu dengan nama Kristen, sementara satu kepercayaan Denmark berpendapat bahawa hanya semburan yang akan menyembuhkan werewolf itu. [6] Konversi ke Kekristianan juga umum metode menghapus werewolfism dalam periode abad pertengahan. J kesetiaan kepada Santo Hubert juga telah digunakan sebagai obat untuk kedua dan perlindungan dari lycanthropes.
Sastra klasik Zeus Lycaon beralih menjadi serigala, ukiran oleh Hendrik Goltzius.
Herodotus dalam Histories [11] menulis bahwa Neuri, sebuah suku tempat dia ke utara-timur Scythia, telah menjadi serigala setiap sembilan tahun. Ritual ini ternyata juga dimaksudkan untuk melambangkan dunia spirituil rebirth.Virgil dan juga manusia biasa dengan mentransformasikannya menjadi serigala. [12]
Dalam mitologi Yunani, cerita Lycaon memberikan salah satu contoh awal dari sebuah legenda werewolf. Menurut salah satu versi, Lycaon telah menjadi musang sebagai akibat dari makan daging manusia, salah satu dari orang-orang yang hadir di berkala korban di Gunung Lycæon telah berkata kepada mengalami nasib serupa.
Dalam Metamorphoses, Roman poet Ovid vividly dijelaskan cerita dari orang-orang yang roamed Arcadia dari kayu dalam bentuk serigala. [13]
Sarjana Romawi Pliny the Elder, dua cerita yang berkaitan lycanthropy. Memetik Euanthes, [14] ia menyebut seorang laki-laki yang hung his pakaian pada sebuah pohon dan abu swam seperti di desa di sebuah danau, transformasi dia menjadi serigala. Pada kondisi bahwa ia tidak menyerang manusia selama sembilan tahun, dia akan kembali bebas berenang di danau kembali ke bentuk manusia. Pliny juga memetik Agriopas sebuah kisah tentang seorang laki-laki yang telah berubah menjadi serigala yang pengecapan setelah isi dari anak manusia.
Dalam bahasa Latin karya prosa, yang Satyricon, ditulis sekitar 60 CE oleh Gaius Petronius Arbiter, salah satu karakter, Niceros, bercerita pada sebuah cerita tentang perjamuan seorang teman yang berubah menjadi serigala (chs. 61-62). Dia menjelaskan kejadian sebagai berikut, "Ketika saya mencari buddy saya saya melihat dia akan dilucuti pakaian-Nya dan piled oleh pinggir jalan ... Dia pees dalam lingkaran sepanjang pakaian-Nya dan kemudian, seperti itu, ternyata menjadi serigala! ... setelah dia berubah menjadi serigala dia mulai gilang-cemerlang dan kemudian berlari ke luar hutan. "[15]
Eropa budaya
Banyak negara-negara Eropa dan budaya mereka telah dipengaruhi oleh cerita dari werewolves, termasuk Albania (oik), Armenia (mardagayl) Perancis (Loup-garou), Yunani (lycanthropos), Spanyol (hombre lobo), Argentina (lobizón), Meksiko (hombre lobo dan nahual), Bulgaria (върколак - varkolak), Turki (kurtadam), Republik Ceko / Slowakia (vlkodlak), Serbia / Montenegro / Bosnia (vukodlak, вукодлак), Belarusia (vaukalak, ваўкалак), Rusia (vourdalak, оборотень), Ukraina (vovkulak (a), vurdalak (a), vovkun, перевертень), Kroasia (vukodlak), Polandia (wilkołak), Romania (vârcolac, priculici), Macedonia (vrkolak), Slovenia (volkodlak), Scotland (werewolf, wulver), England (werewolf), Irlandia (faoladh atau conriocht), Jerman (Werwolf), Belanda (weerwolf), Denmark / Sweden / Norway (Varulv), Norwegia / Islandia (kveld-ulf, varúlfur), Galicia (lobishome), Portugal / Brasil (lobisomem), Lithuania (vilkolakis dan vilkatlakis), Latvia (vilkatis dan vilkacis), Andorra / Catalonia (rumah llop), Hungaria (Vérfarkas dan Farkasember), Estonia (libahunt), Finlandia (ihmissusi dan vironsusi), dan Italia (lupo mannaro). Eropa di utara, ada juga cerita tentang orang-orang berubah menjadi binatang termasuk beruang, serta serigala. J ukiran kayu dari Jerman 1722
Werewolves Eropa dalam tradisi sebagian besar orang-orang yang jahat terrorized orang dalam bentuk serigala pada perintah dari Devil, meskipun jarang terdapat narasi dari orang yang diwujudkan involuntarily. Pada abad 10, mereka diberi nama binomium melankoli canina dan di abad 14., Daemonium lupum. [6] Dalam Marie de France's poem Bisclavret (c. 1200), maka bangsawan Bizuneh, dengan alasan tidak dijelaskan di lai, harus transform menjadi serigala setiap minggu. Ketika ia khianat istri mencuri pakaian itu diperlukan untuk mengembalikan formulir sebagai manusia, dia escape raja berburu serigala imploring oleh raja untuk rahmat dan disertai raja itu. Tingkah laku di pengadilan-Nya begitu banyak bila dibandingkan gentler istri dan suami dia baru muncul di pengadilan, bahwa serangan kebencian pada pasangan dianggap adil motivasi, dan kebenaran diturunkan. Lainnya cerita ini mengurutkan termasuk Jerman fairy tales Märchen, di mana beberapa aristocrats sementara transform menjadi binatang. Snow White melihat dan Rose Red, di mana beruang jinak benar-benar seorang raja sihir, dan The Golden Bird dimana berbicara fox juga seorang laki-laki.
Werewolf cerita rakyat yang jarang terjadi di Inggris, mungkin karena serigala telah eradicated oleh pihak yang berwenang dalam periode Anglo-Saxon. [16]
Harald I dari Norwegia diketahui mempunyai tubuh Úlfhednar (wolf dilapisi), yang disebutkan di Vatnsdœla hikayat, Haraldskvæði, dan Völsunga hikayat mengemas beberapa legenda werewolf. Yang telah Úlfhednar fighters mirip dengan berserkers, walaupun mereka berpakaian kulit serigala daripada orang-orang yang beruang, dan yang mempunyai nama baik untuk saluran ini roh-roh hewan untuk meningkatkan efektivitas dalam peperangan. [6] Ini adalah warriors tahan terhadap rasa sakit dan membunuh secara jahat dalam peperangan , seperti banyak hewan liar. Ulfhednar dan berserkers yang terkait erat dengan dewa Norse Odin.
Dalam cerita rakyat Latvia, sebuah vilkacis adalah seseorang yang menjadi musang seperti rakasa, yang dapat menolong di kali. [Kutipan diperlukan] Satu lagi kumpulan cerita keprihatinan kulit-jalan. Dan kulit yang vilkacis-jalan mungkin memiliki asal dalam Proto-Indo-Eropa masyarakat, dimana kelas muda yg tak dikawin warriors itu tampaknya terkait dengan serigala [kutipan diperlukan].
Menurut pertama kamus bahasa modern Serbia (diterbitkan oleh Vuk Stefanović-Karadžić di 1818) vukodlak / вукодлак (werewolf) dan vampir / вампир (vampire) adalah sinonim, yang berarti seorang laki-laki yang kembali dari kubur untuk tujuan fornicating dengan janda . Kamus negara ini menjadi cerita rakyat umum.
Umum di antara Kashubs atas apa yang sekarang utara Polandia, dan Serbs dan Slovenes, adalah keyakinan bahwa jika seorang anak dilahirkan dengan rambut, tahi lalat atau yang caul di kepala mereka, mereka seharusnya memiliki kemampuan bentuk-pergeseran. Meskipun mampu kembali ke setiap binatang yang mereka inginkan, ia biasanya percaya bahwa orang-orang pilihan untuk menjadi serigala. [17]
Menurut Armenia pengetahuan, ada yang perempuan, di konsekuensi dari dosa maut, dipastikan akan menghabiskan tujuh tahun dalam bentuk serigala. [18] Dalam sebuah akun khas, seorang wanita yang dikunjungi dikutuk oleh kulit serigala-toting roh, yang pesanan dia pakaian kulit, yang menyebabkan dia mendapatkan mengejuntukan cravings untuk segera setelah daging manusia. Dengan lebih baik mengatasi alam, maka ia-serigala devours setiap anak-anak sendiri, maka dia saudara 'anak-anak dalam rangka hubungan, dan akhirnya anak-anak asing. She wanders hanya pada malam hari, dengan pintu dan kunci springing buka pendekatan pada dia. Ketika pagi tiba, dia reverts ke bentuk manusia dan menghapus dia kulit serigala. Transformasi pada umumnya akan berkata kepada involuntary, tetapi ada versi yang melibatkan metamorfosa sukarela, di mana perempuan yang akan di transform.
Hantu secara umum merujuk pada kehidupan setelah kematian. Hantu juga dikaitkan dengan roh atau arwah yang meninggalkan badan karena kematian. Definisi dari hantu pada umumnya berbeda untuk setiap agama, peradaban, maupun adat istiadat.
Meskipun secara umum hantu merujuk pada suatu zat yang mengganggu kehidupan duniawi, dalam banyak kebudayaan, hantu tidak didefinisikan sebagai zat yang baik maupun jahat. Sebutan setan, iblis, genderuwo, dan sebagainya, lebih umum digunakan untuk merujuk kepada hantu yang jahat. Sedangkan hantu yang baik yang dianggap mempunyai kemampuan untuk menolong manusia, disebut dengan bermacam nama yang berbeda, seperti sebutan untuk Datuk, Te Cu Kong (penguasa tanah, dalam agama Kong Hu Cu), dan lainnya. Tetapi di dalam kebanyakan agama, meminta hantu untuk membantu manusia adalah dilarang.
Hantu dipercaya keberadaannya oleh hampir semua umat manusia yang mempercayai adanya Tuhan, meskipun hanya sebagian kecil yang mengakui pernah melihat hantu secara langsung. Keberadaan hantu menjadi pro dan kontra di banyak negara maju. Sebagian ilmuwan beranggapan hantu hanyalah ilusi ataupun khayalan mereka yang mempercayainya, sementara sebagian ilmuwan lain berusaha membuktikannya secara ilmiah adanya zat yang terkandung dalam hantu.
Daftar isi |
Hantu seringkali digambarkan berukuran dan berbentuk manusia (walaupun ada yang menyebutnya menyerupai hewan), biasanya digambarkan "berkilauan", "berbayang", "seperti kabut", atau bayangan. Hantu tidak mempunyai tubuh kasar seperti manusia, hanya bayangan badan (astral body). Kadang kala tidak tampak bila dilihat tetapi dalam fenomena lain seperti pergerakan objek, lampu hidup dan mati dengan sendiri, bunyi, dll, yang tidak mempunyai penjelasan logik.
Di Barat mereka yang mempercayai hantu kadang-kala menganggap mereka sebagai roh yang tidak aman selepas mati, dan dengan itu berkeliaran di Bumi. Ketidaksanggupan mendapat keamanan dijelaskan sebagai ada pekerjaan yang belum selesai, seperti mangsa yang mencari keadilan atau membalaskan dendam setelah mati. Menurut nonorthodox doktarin Katolik, hantu dikatakan berada ditempat antara Surga dan Neraka di mana roh bayi yang tidak dibaptis tinggal. Penting bagi kita mengetahui bahwa Protestant dan Kristian Evangelikal aliran utama yang percaya perwujudan hantu secara prinsip (principalities), tetapi mereka tidak mempercayai hantu (sebagai semangat orang mati) dan meletakkan hantu ganas, seperti poltergeist, kepada tindakan jembalang, sama seperti Islam. Dalam Katolik dan Kristian Anglikan (dan Christian Spiritualism), mempercayai hantu adalah diterima dan boleh dibicarakan dengan pendeta (clergy).
Dalam kebudayaan Asia (seperti di Tiongkok), banyak orang yang percaya kepada reinkarnasi (reincarnation). Hantu merupakan roh yang tidak mau "di-reinkarnasi-kan" karena mereka mempunyai masalah yang belum selesai, sama seperti di Barat. Exorcist boleh membantu mangusir atau meng-reinkarnasi-kan hantu (reincarnated). Dalam tradisi Tiongkok, selain di-reinkarnasi-kan, hantu boleh menjadi abadi (immortal) dan menjadi setengah dewa (demigod), atau dia boleh pergi ke neraka dan menderita selamanya, atau dia boleh mati sekali lagi dan menjadi "hantu kepada hantu". Orang Tiongkok juga percaya bahwa sebagian hantu, terutamanya mereka yang mati lemas, membunuh manusia untuk menghalangi hak mereka untuk di-reinkarnasi-kan. Mangsa "pembunuh" paranormal dikenali sebagai Ti Si Gui (替死鬼), yaitu bagi Tiongkok sama seperti kambing hitam.
Dalam agama Hindu, pembahasan terperinci mengenai hantu terdapat dalam Garuda Purana, skripture dari Vedic tradisi (Hindu).
Kedua-dua Timur dan Barat mempunyai pendapat yang sama mengenai hantu. Mereka berkeliaran ditempat mereka biasa pergi sewaktu hidup atau tempat mereka meninggal. Tempat demikian dikenali sebagai "rumah berhantu"; hal yang mereka lakukan disebut "menghantui". Mereka sering kali menggunakan pakaian yang sering mereka pakai dimasa hidup.
Samsara Buddha memasukkan konsep alam hantu lapar. Sentient being dalam alam tersebut dirujuk sebagai Hantu Lapar karena ikatan mereka kepada dunia ini. Asura juga dirujuk sebagai "hantu pengganggu".
Dalam Islam, hantu dikelompokkan sebagai jin yang mengganggu manusia. Setan yang juga tergolong dalam kelompok jin, dan jin dikenali sebagai mahkluk halus yang tinggal di dalam alam lain. Bagaimanapun, kumpulan jin ini boleh memasuki alam manusia. Terdapat jin yang membuat hubungan dengan manusia dan patuh terhadap manusia dengan tujuan menyesatkan manusia seperti merusakkan akidah dan sesama manusia. Persahabatan ini dikenali sebagai saka
Dalam Alkitab, mengacu pada kitab Yesaya dan Wahyu, hantu bisa dirunut asal-usulnya sebagai malaikat berdosa pengikut Lucifer yang jatuh ke bumi. Berdasar kitab Wahyu jumlah mereka disimbolkan sepertiga jumlah bintang.
Sementara sebagian orang menerima hantu sebagai realitas, ramai yang lain mempersoalkan kewujudan hantu.
Skeptik mungkin coba menjelaskan hantu yang terlihat dengan menggunakan prinsip pencukur Occam (Occam's razor), yang mana menyatakan bahwa penjelasan yang mudah dan memandai bagi sembarang keadaan atau fenomena adalah yang penjelasan yang paling mungkin.
Ini berarti bahwa motif dan keikhlasan orang yang melaporkannya dipersoalkan. Sebagai contoh, hantu yang berkeliaran biasanya dikaitkan dengan dendam atau mencari keadilan. Memberikan kekuatan dan motif sedemikian kepada orang mati boleh diartikan sebagai taktik menakutkan mereka yang mungkin sedang berpikir untuk membunuh seseorang.
Kedua, kemungkinannya penipuan atau penipunan, dengan mereka yang melaporkan dianggap sebagai mangsa. Dengan menceritakan cerita hantu mungkin itu merupakan suatu cara untuk menhindarkan masyarakat terpencil dari orang luar. Jika taktik ini gagal, dapat dibuat seseorang dari masyarakat tersebuat derperan sebagai hantu.
Ketiga, penjelasan berasaskan pengetahuan mengenai psikologi manusia. Sebagai contoh, kemunculan hantu seringkali dikaitkan dengan gambaran bayangan, kelam, pudar, dan hawa dingin. Tetapi respon terhadap rasa takut adalah merinding, yang dapat juga diakibatkan oleh hawa dingin.
Aspek penglihatan hantu boleh dijelaskan melalui fisiologi: penglihatan sisi amat sensitif mengangkap gerapan, tetapi tidak bagi warna atau memfokus bentuk; dengan itu, tirai yang bergerak atau pergerakan apa saja diluar penglihatan fokus boleh menghasilkan ilusi bentuk.
Kewujudan infrasound, di mana berlaku pada frekuensi di bawah pendengaran manusia (di bawah 20 hertz), mampu menjelaskan kecenderungan "kehadiran" dalam kamar, atau menjelaskan perasaan gelisah atau takut, karena frekuensi infrasonik tertentu diketahui dapat menimbulkan perasaan yang sedemikian rupa terhadap tubuh manusia.
Faktor psikologi sering kali disebut sebagai penjelasan bagi kejadian melihat hantu: mereka yang lemah semangat cenderung membesar-besarkan apa yang dilihat. Gambaran tertentu seperti gambar dan film mungkin mendorong seseorang mengaitkan struktur tertentu atau kawasan sebagai berhantu karena apa yang dilihatnya dalam film.
Beberapa gambaran mengenai hantu pernah ditangkap secara tidak sengaja oleh masyarakat setempat. Kebanyakkan gambar yang diambil adalah di pinggir jalan, kuburan, dan rumah-rumah sakit. Bayangan di dalam gambar ini menunjukkan bayangan hitam, kepulan asap,rupa wajah dan juga cahaya yang terang. Tetapi kebenarannya masih belum diketahui.
Masyarakat Indonesia mengenal berbagai jenis hantu/makhluk spiritual. Berikut adalah jenis-jenis hantu yang dikenal di Indonesia:
Beberapa urban legend juga mengenal berbagai macam bentuk hantu yang biasanya terkait dengan riwayat sebab-akibat kematian orang yang menjadi hantu. Meskipun bukan merupakan hantu, beberapa bentuk makhluk supranatural dikenal pula dalam mitos masyarakat, yang dianggap sebagai cara seseorang dalam menempuh ilmu tertentu atau mencari kemuliaan:
Vampir adalah tokoh fiksi berupa setan yang suka menghisap darah manusia.
Vampir umumnya diceritakan keluar dari makamnya pada malam hari. Ia menyamar sebagai kelelawar untuk menghisap darah orang-orang yang sedang tidur. Korbannya akan menjadi vampir juga. Menurut beberapa mitos, vampir tidak tampak di cermin karena mereka tidak memiliki jiwa. Masih menurut mitos, cermin kuno dibuat dari perak dan perak dianggap mampu memantulkan kejahatan sejak Yesus dikhianati demi 30 keping perak.[rujukan?]
Dongeng modern mengatakan bahwa vampir bisa menjelma menjadi kelelawar, serigala, bahkan gumpalan gas. Mereka mempunyai taring yang panjang untuk menggigit darah manusia. Mereka harus menjauhkan diri dari sinar matahari. Vampir dapat dibunuh dengan cara menikam jantungnya.kaum vampire memiliki satu musuh yaitu werewolf (manusia serigala).
Drakula adalah tokoh fiksi ciptaan Bram Stoker dalam novelnya Dracula yang diterbitkan pada tahun 1897. Drakula adalah seorang vampir yang diceritakan berasal dari kota Transylvania yang berada di Rumania. Kelemahan Drakula ialah sinar matahari, benda terbuat dari perak, dan bawang putih. Tokoh ini kemungkinan terinspirasi Raja Vlad III yang memerintah Walakia pada abad ke-15 dengan tangan besi.
Daftar isi |
Selama Perang Salib, Wallachia menjadi rebutan antara kerajaan Hungaraia dan Turki Ottoman, pada masa Vlad II berkuasa di Wallachia, Vlad II mempunyai tiga orang anak, Mircea, Drakula, dan Randu, Vlad II memihak kerajaan Hungaria. Namun setelah dilengserkan oleh Sigismund (raja dari kerajaan Hungaria) dan kemudian digantikan oleh John Hunyandi, Vlad II memihak kepada kesultanan Turki Ottoman, sebagai jaminan kesetiaannya kepada kesultanan Turki Ottoman, Vlad II mengirimkan Drakula dan Randu ke Turki.
Vlad Tsepes III (1431 - 1475 Masehi) atau yang lebih populer dengan nama Drakula dilahirkan di Transylvania, Rumania. Ia merupakan anak ke-2 dari Vlad II dan Cneajna, seorang putri dari Moldavia.
Masa kecil Drakula memang tidak berlangsung lama, diusianya yang ke 11 ia harus menjadi jaminan kesetian ayahnya kepada kesultanan Turki Ottoman, ia dan adiknya Randu harus dikirim ke Turki.
Setelah perang Verna, terjadi konflik antara Vlad II dan John Hunyadi, yang berujung pada kematian Vlad II dan Mircea, kakak Drakula. Melihat perubahan politik di Wallachia tersebut, maka sultan Turki Ottoman (Mehmed II) mengirimkan Drakula pulang ke Wallachia untuk merebut tahta.
Drakula kembali ke Wallacia dengan dikawal 8000 prajurit Turki Ottoman. sesampainya di Tirgoviste (ibukota Wallachia) terjadi pertempuran antara pasukan Vlasdisav dengan pasukan Drakula, yang akhirnya dimenangkan oleh pasukan Drakula dan menempatkan Drakula sebagai penguasa Wallachia.
Setelah berhasil menduduki tahta, Drakula membantai prajurit Turki Ottoman yang tersisa dengan cara disula, hal tersebut menjadi salah satu penyebab permusuhan antara Drakula dan Sultan Mehmed II.
Sebagai panglima salib di Wallachia, Drakula telah membantai kurang lebih 23.000 umat Islam baik tentara maupun rakyat, dengan peperangan maupun dengan metode sula (impaler), dalam ukiran kayu Jerman abad ke-15, ada bukti kekejaman Vlad III, penyulaan massal dengan korban berjumlah ribuan. Setelah tindakan tersebut Drakula mengirimkan surat kepada raja Hungaria saat itu (Matthias Corvinus) untuk meminta dukungan dari kerajaan Hungaria untuk melawan Turki Ottoman.
Tindakan Drakula yang membantai 23.000 tentara Turki Ottoman, membuat sultan Mehmed II menyatakan perang kepada Drakula. Pada tanggal 17 Mei 1462 M Sultan Mehmed II (sang penakluk konstatinopel) mengirimkan 60.000 tentara ditambah 30.000 tentara non reguler, sedangkan tentara Dracula mencapai 30.000 prajurit, melihat jumlah pasukan yang tidak berimbang, Drakula melakukan strategi perang gerilya.
Pada serangan tengah malam pasukan Drakula yang berkekuatan 10.000 orang berhasil mendesak pasukan Turki Ottoman, tetapi dapat dipukul mundur pada saat fajar tiba, atas kekalahan tersebut pasukan Drakula mundur ke benteng Poenari, Drakula melarikan diri dari kepungan pasukan Turki Ottoman yang dipimpin oleh Randu (adik kandung Drakula)ke Hungaria, dengan demikian, Randu dengan mudah merebut benteng Poenari dan merebut tahta Wallachia.
Pada Desember 1476 Terjadi pertempuran antara pasukan salib dengan dengan pasukan muslim (Turki Ottoman) yang terjadi di daerah Snagov, dalam pertempuran tersebut pasukan Drakula dapat dikalahkan, dan Drakula (Vlad III) tewas dalam pertempuran tersebut, kepalanya dipenggal dan dibawa ke Turki sebagai bukti kematiannya.
Pengalaman ini dialami oleh Diedra, saat itu dia masih tinggal di Bekasi. Waktu itu dia cerita, katanya dulu omnya pernah pergi ke suatu tempat dimana ibunya berada, omnya ada dua orang, saat itu waktu menunjukkan pukul 7 malam.
Pada waktu omnya melewati jalan seperti jalanan di hutan mereka berdua melihat seperti tiang yang menjulang tinggi keatas. Setelah lumayan jauh dan mereka lihat lebih jelas, tiang itu seperti dua kaki yang tinggi setelah mereka jalan sekitar 1/2 km dari kaki itu, mereka mendengar suara wanita tertawa, om yang sedang menyetir menambah kecepatannya.
Tak sengaja mereka menabrak wanita setengah baya memakai baju berwarna putih bersih. Tetapi wanita itu malah terdorong dan terbang keatas dengan lengkingan suara tawanya. Mereka segera menambah kecepatannya lagi sehingga mereka bisa keluar dari jalanan itu dengan cepat. Saat itu mereka sudah berada di jalanan raya, memang saat itu jalanan tampak ramai karena didekat situ ada sebuah mall. Setelah sampai di rumah orang tuanya untuk menjenguk sang ibu yang tiba2 demam, mereka sampai sekitar pukul 11 malam.
Bapak mereka sudah lama tiada dan sang ibu tinggal bersama kedua putri dan seorang tukang kebun, keluarga ini memang kaya dan rumah yang mereka tempati sekarang sangat luas dan megah, lalu om yang tidak menyetir tadi berpamitan sebentar untuk membeli rokok, sedangkan om yang tadi menyetir sedang asyik menonton tv didekat pintu ke arah halaman belakang rumah.
Tak lama ada yang melempar satu gumpalan kapas yang bulat, ia kira hanya kapas yang jatuh dari atap, saat itu ia sedang asyiknya menonton film aksi, dua kali ia dilempari kapas itu, ia kira adiknya yang tadi izin membeli rokok sedang jahil menjahilinya… dan yang ketiga, ia nengok ke belakang dan… ternyata ada sesosok mahluk yang dibungkus dengan kafan yang sudah robek2 dan compang-camping (kalau dilihat seperti pocong yang habis terkoyak gigitan harimau).
Dan ternyata ketika ia menengok ia melihat mahluk itu sedang mencopot kapas yang mengganjal di kuping kirinya, kemungkinan 3 kapas sebelumnya dari kuping kanannya dan dari ke dua lubang hidungnya. Setelah itu ia langsung tak sadarkan diri.
Bosen ke tempat-tempat biasa di luar negeri?? Coba sekali-sekali 'bertualang' ke tempat-tempat menakutkan aja,
Mengunjungi tempat-tempat yang menakutkan adalah tentang pergi ke lokasi di mana roh-roh orang mati masih berkeliaran di dunia. Bahkan lebih menakutkan adalah tempat-tempat itu penuh dengan roh-roh dunia lain yang bukan manusia.
The Screaming Tunnel, Warner Road Canada 
Legenda lokal menceritakan bahwa terowongan ini dihantui oleh hantu gadis muda, yang melarikan diri dengan pakaian terbakar dari bangunan peternakan yang terbakar lalu meninggal di dalam dinding terowongan. Beberapa varian dari legenda lokal lainnya adalah gadis itu dibakar oleh ayah nya yang marah setelah ia kehilangan hak asuh anak-anaknya setelah perceraian. Cerita lainnya tentang seorang gadis muda yang diperkosa di dalam terowongan dan tubuhnya dibakar untuk menghilangkan jejak. Yang jelas terowongan tersebut selalu terdengar jeritan gadis muda yang sekarat, diakui fenomena ini diduga menjadi asal nama terowongan itu.
Bessie Little Bridge, Dayton 
Hantu seorang gadis bernama Bessie dibunuh dijembatan ini selalu kembali secara teratur ke jembatan ini di Ridge Street. Dia dibunuh di sana pada 27 Agustus 1896, oleh pacarnya, Albert J. Frantz. Bessie sedang hamil dan Albert tidak mau harus menikahinya, jadi ia menembak kepalanya dan mengatur adegan ini agar ia tewas seperti bunuh diri. Untuk beberapa alasan, bagaimanapun, dia menembaknya dua kali, sehingga jelas bahwa dia tidak melakukannya sendiri. Pada 19 November 1897, Albert J. Frantz # 28.896 diikat ke kursi listrik di Lembaga Pemasyarakatan di Columbus Ohio dan dihukum mati untuk pembunuhan tingkat pertama. Kembali ke Montgomery County, hantu Bessie Little terus menghantui jembatan.
Ohio University, Amerika 
Wilson Hall, terkenal seorang gadis (diduga penyihir) yang bunuh diri beberapa saat setelah menulis tentang setan dan hal-hal supranatural di dinding dalam ruangan dengan darahnya sendiri. Lima kuburan yang membentuk sebuah pentagram yang mengelilingi kampus, dengan gedung administrasi berada di tengah-tengah tanda setan. Washington Hall, yang terkenal dengan asrama pemain tim basket yang semuanya tewas secara tragis akibat tabrakan hebat, hantu mereka masih menghantui lorong, dan kadang-kadang kita dapat mendengar mereka menggiring bola. Katakomba Jefferson Hall, di mana banyak penampakan hantu telah terjadi. Dan akhirnya di punggung bukit terdapat rumah sakit jiwa yang dikenal selama ribuan labotamies dan elektro terapi kejut. Selain itu, seorang pasien menghilang, dan ditemukan lima minggu kemudian, tubuhnya membusuk di lantai dan meninggalkan noda yang menguraikan tubuhnya. Noda ini masih dapat dilihat sampai sekarang.
Kelly Road, Ohioville, Pennsylvania 
satu mil dari Kelly Road, Ohioville, Pennsylvania adalah daerah yang memiliki banyak laporan tentang kegiatan paranormal dan kejadian-kejadian aneh. Laporan mengatakan bahwa ketika hewan memasuki kawasan angker ini di sebelah bentangan jalan, mereka tiba-tiba dari yang tadinya biasa, setelah kembali terdapat luka-luka kekerasan dan bahkan orang-orang. Jalan ini dikelilingi dengan kegelapan, kabut tebal dan hutan menyeramkan dimana penampakan putih dan suara-suara yang tidak dapat dijelaskan. Tidak seorang pun yang tahu pasti mengapa bagian pendek jalan ini berhantu tetapi teori menyatakan bahwa tempat ini dapat dihubungkan dengan kultus dan kutukan yang terjadi di daerah ini di masa lalu.
Alcatraz Prison, San Francisco 
Pulau Alcatraz, diyakini sebagai tempat iblis oleh penduduk asli Amerika, telah berabad-abad menjadi tempat dari kecelakaan, pembunuhan, dan bunuh diri. Dengan sejarah gelap ini, tak heran Alcatraz dikatakan menjadi salah satu tempat yang paling berhantu. Jika hantu, menghantui kembali ke tempat di mana mereka mengalami pengalaman traumatis ketika mereka masih hidup, maka Alcatraz pasti penuh sesak dengan roh-roh. Selama bertahun-tahun ada laporan tentang kejadian misterius di Pulau Alcatraz. Laporan-laporan ini berasal dari pengunjung, mantan penjaga, mantan tahanan, dan karyawan taman nasional .
Pada malam-malam berkabut Sering terlihat penampakan mercusuar yang dibangun pada tahun 1854 dan hancur akibat gempa San francisco tahun 1906 yang muncul dengan kedipan lampu hjau disertai suara gemerincing, jeritan, tangisan dan tiba-tiba hilang kembali.
Edinburgh Castle, Edinburgh, Scotland 
Istana megah Abad Pertengahan ini bertengger di atas batu karang, memberikan pemandangan yang menakjubkan dari perbukitan Skotlandia . Tapi di dalam ruang kosong dan jalan-jalan sempit Edinburgh, ada gema kematian. Paling tidak, itulah yang telah dilaporkan. Tempat-tempat menyeramkan daiantaranya benteng sel penjara, kubah Jembatan Selatan dan bekas jalan yang digunakan untuk karantina bagi koraban-korban wabah Black Death. Ada juga laporan hantu anjing, drumer tanpa kepala, dan mayat tahanan dari perang tujuh tahun dengan Perancis dan Perang Kemerdekaan Amerika.
link blog : hantu binal
The Oxford English Dictionary dates the first appearance of the word vampire in English from 1734, in a travelogue titled Travels of Three English Gentlemen published in the Harleian Miscellany in 1745.[6][7] Vampires had already been discussed in German literature.[8] After Austria gained control of northern Serbia and Oltenia in 1718, officials noted the local practice of exhuming bodies and "killing vampires".[8] These reports, prepared between 1725 and 1732, received widespread publicity.[8]
The English term was derived (possibly via French vampyre) from the German Vampir, in turn thought to be derived in the early 18th century from the Serbian вампир/vampir.[9][10][11][12][13] The Serbian form has parallels in virtually all Slavic languages: Bulgarian вампир (vampir), Czech and Slovak upír, Polish wąpierz, and (perhaps East Slavic-influenced) upiór, Russian упырь (upyr'), Belarusian упыр (upyr), Ukrainian упирь (upir'), from Old Russian упирь (upir'). (Note that many of these languages have also borrowed forms such as "vampir/wampir" subsequently from the West; these are distinct from the original local words for the creature.) The exact etymology is unclear.[14] Among the proposed proto-Slavic forms are *ǫpyrь and *ǫpirь.[15] An older, and less widespread, theory is that the Slavic languages have borrowed the word from a Turkic term for "witch" (e.g., Tatar ubyr).[15][16]
The first recorded use of the Old Russian form Упирь (Upir') is commonly believed to be in a document dated 6555 (1047 AD).[17] It is a colophon in a manuscript of the Book of Psalms written by a priest who transcribed the book from Glagolitic into Cyrillic for the Novgorodian Prince Vladimir Yaroslavovich.[18] The priest writes that his name is "Upir' Likhyi " (Упирь Лихый), which means something like "Wicked Vampire" or "Foul Vampire".[19] This apparently strange name has been cited as an example both of surviving paganism and of the use of nicknames as personal names.[20]
Another early use of the Old Russian word is in the anti-pagan treatise "Word of Saint Grigoriy," dated variously to the 11th–13th centuries, where pagan worship of upyri is reported.[21][22]
The notion of vampirism has existed for millennia; cultures such as the Mesopotamians, Hebrews, Ancient Greeks, and Romans had tales of demons and spirits which are considered precursors to modern vampires. However, despite the occurrence of vampire-like creatures in these ancient civilizations, the folklore for the entity we know today as the vampire originates almost exclusively from early 18th century South-eastern Europe,[4] when verbal traditions of many ethnic groups of the region were recorded and published. In most cases, vampires are revenants of evil beings, suicide victims, or witches, but they can also be created by a malevolent spirit possessing a corpse or by being bitten by a vampire. Belief in such legends became so pervasive that in some areas it caused mass hysteria and even public executions of people believed to be vampires.[23]
It is difficult to make a single, definitive description of the folkloric vampire, though there are several elements common to many European legends. Vampires were usually reported as bloated in appearance, and ruddy, purplish, or dark in colour; these characteristics were often attributed to the recent drinking of blood. Indeed, blood was often seen seeping from the mouth and nose when one was seen in its shroud or coffin and its left eye was often open.[24] It would be clad in the linen shroud it was buried in, and its teeth, hair, and nails may have grown somewhat, though in general fangs were not a feature.[25]
The causes of vampiric generation were many and varied in original folklore. In Slavic and Chinese traditions, any corpse which was jumped over by an animal, particularly a dog or a cat, was feared to become one of the undead.[26] A body with a wound which had not been treated with boiling water was also at risk. In Russian folklore, vampires were said to have once been witches or people who had rebelled against the Church while they were alive.[27]
Cultural practices often arose that were intended to prevent a recently deceased loved one from turning into an undead revenant. Burying a corpse upside-down was widespread, as was placing earthly objects, such as scythes or sickles,[28] near the grave to satisfy any demons entering the body or to appease the dead so that it would not wish to arise from its coffin. This method resembles the Ancient Greek practice of placing an obolus in the corpse's mouth to pay the toll to cross the River Styx in the underworld; it has been argued that instead, the coin was intended to ward off any evil spirits from entering the body, and this may have influenced later vampire folklore. This tradition persisted in modern Greek folklore about the vrykolakas, in which a wax cross and piece of pottery with the inscription "Jesus Christ conquers" were placed on the corpse to prevent the body from becoming a vampire.[29] Other methods commonly practised in Europe included severing the tendons at the knees or placing poppy seeds, millet, or sand on the ground at the grave site of a presumed vampire; this was intended to keep the vampire occupied all night by counting the fallen grains.[30] Similar Chinese narratives state that if a vampire-like being came across a sack of rice, it would have to count every grain; this is a theme encountered in myths from the Indian subcontinent as well as in South American tales of witches and other sorts of evil or mischievous spirits or beings.[31]
Many elaborate rituals were used to identify a vampire. One method of finding a vampire's grave involved leading a virgin boy through a graveyard or church grounds on a virgin stallion—the horse would supposedly balk at the grave in question.[27] Generally a black horse was required, though in Albania it should be white.[32] Holes appearing in the earth over a grave were taken as a sign of vampirism.[33]
Corpses thought to be vampires were generally described as having a healthier appearance than expected, plump and showing little or no signs of decomposition.[34] In some cases, when suspected graves were opened, villagers even described the corpse as having fresh blood from a victim all over its face.[35] Evidence that a vampire was active in a given locality included death of cattle, sheep, relatives or neighbours. Folkloric vampires could also make their presence felt by engaging in minor poltergeist-like activity, such as hurling stones on roofs or moving household objects,[36] and pressing on people in their sleep.[37]
Apotropaics—mundane or sacred items able to ward off revenants—such as garlic[38] or holy water are common in vampire folklore. The items vary from region to region; a branch of wild rose and hawthorn plant are said to harm vampires; in Europe, sprinkling mustard seeds on the roof of a house was said to keep them away.[39] Other apotropaics include sacred items, for example a crucifix, rosary, or holy water. Vampires are said to be unable to walk on consecrated ground, such as those of churches or temples, or cross running water.[40] Although not traditionally regarded as an apotropaic, mirrors have been used to ward off vampires when placed facing outwards on a door (in some cultures, vampires do not have a reflection and sometimes do not cast a shadow, perhaps as a manifestation of the vampire's lack of a soul).[41] This attribute, although not universal (the Greek vrykolakas/tympanios was capable of both reflection and shadow), was usedby Bram Stoker in Dracula and has remained popular with subsequent authors and filmmakers.[42] Some traditions also hold that a vampire cannot enter a house unless invited by the owner, although after the first invitation they can come and go as they please.[41] Though folkloric vampires were believed to be more active at night, they were not generally considered vulnerable to sunlight.[42]
Methods of destroying suspected vampires varied, with staking the most commonly cited method, particularly in southern Slavic cultures.[43] Ash was the preferred wood in Russia and the Baltic states,[44] or hawthorn in Serbia,[45] with a record of oak in Silesia.[46] Potential vampires were most often staked though the heart, though the mouth was targeted in Russia and northern Germany[47][48] and the stomach in north-eastern Serbia.[49] Piercing the skin of the chest was a way of "deflating" the bloated vampire; this is similar to the act of burying sharp objects, such as sickles, in with the corpse, so that they may penetrate the skin if the body bloats sufficiently while transforming into a revenant.[50] Decapitation was the preferred method in German and western Slavic areas, with the head buried between the feet, behind the buttocks or away from the body.[51] This act was seen as a way of hastening the departure of the soul, which in some cultures, was said to linger in the corpse. The vampire's head, body, or clothes could also be spiked and pinned to the earth to prevent rising.[52] Gypsies drove steel or iron needles into a corpse's heart and placed bits of steel in the mouth, over the eyes, ears and between the fingers at the time of burial. They also placed hawthorn in the corpse's sock or drove a hawthorn stake through the legs. In a 16th-century burial near Venice, a brick forced into the mouth of a female corpse has been interpreted as a vampire-slaying ritual by the archaeologists who discovered it in 2006.[53] Further measures included pouring boiling water over the grave or complete incineration of the body. In the Balkans a vampire could also be killed by being shot or drowned, by repeating the funeral service, by sprinkling holy water on the body, or by exorcism. In Romania garlic could be placed in the mouth, and as recently as the 19th century, the precaution of shooting a bullet through the coffin was taken. For resistant cases, the body was dismembered and the pieces burned, mixed with water, and administered to family members as a cure. In Saxon regions of Germany, a lemon was placed in the mouth of suspected vampires.[54]
Tales of supernatural beings consuming the blood or flesh of the living have been found in nearly every culture around the world for many centuries.[55] Today we would associate these entities with vampires, but in ancient times, the term vampire did not exist; blood drinking and similar activities were attributed to demons or spirits who would eat flesh and drink blood; even the Devil was considered synonymous with the vampire.[56] Almost every nation has associated blood drinking with some kind of revenant or demon, or in some cases a deity. In India, for example, tales of vetalas, ghoul-like beings that inhabit corpses, have been compiled in the Baital Pachisi; a prominent story in the Kathasaritsagara tells of King Vikramāditya and his nightly quests to capture an elusive one.[57] Pishacha, the returned spirits of evil-doers or those who died insane, also bear vampiric attributes.[58] The Ancient Indian goddess Kali, with fangs and a garland of corpses or skulls, was also intimately linked with the drinking of blood.[59] In Egypt, the goddess Sekhmet drank blood.
The Persians were one of the first civilizations to have tales of blood-drinking demons: creatures attempting to drink blood from men were depicted on excavated pottery shards.[60] Ancient Babylonia had tales of the mythical Lilitu,[61] synonymous with and giving rise to Lilith (Hebrew לילית) and her daughters the Lilu from Hebrew demonology. Lilitu was considered a demon and was often depicted as subsisting on the blood of babies. However, the Jewish counterparts were said to feast on both men and women, as well as newborns.[61]
Ancient Greek and Roman mythology described the Empusae,[62] the Lamia,[63] and the striges. Over time the first two terms became general words to describe witches and demons respectively. Empusa was the daughter of the goddess Hecate and was described as a demonic, bronze-footed creature. She feasted on blood by transforming into a young woman and seduced men as they slept before drinking their blood.[62] The Lamia preyed on young children in their beds at night, sucking their blood, as did the gelloudes or Gello.[63] Like the Lamia, the striges feasted on children, but also preyed on young men. They were described as having the bodies of crows or birds in general, and were later incorporated into Roman mythology as strix, a kind of nocturnal bird that fed on human flesh and blood.[64]
Many of the myths surrounding vampires originated during the medieval period. The 12th century English historians and chroniclers Walter Map and William of Newburgh recorded accounts of revenants,[23][65] though records in English legends of vampiric beings after this date are scant.[66] These tales are similar to the later folklore widely reported from Eastern Europe in the 18th century and were the basis of the vampire legend that later entered Germany and England, where they were subsequently embellished and popularised.
During the 18th century, there was a frenzy of vampire sightings in Eastern Europe, with frequent stakings and grave diggings to identify and kill the potential revenants; even government officials engaged in the hunting and staking of vampires.[67] Despite being called the Age of Enlightenment, during which most folkloric legends were quelled, the belief in vampires increased dramatically, resulting in a mass hysteria throughout most of Europe.[23] The panic began with an outbreak of alleged vampire attacks in East Prussia in 1721 and in the Habsburg Monarchy from 1725 to 1734, which spread to other localities. Two famous vampire cases, the first to be officially recorded, involved the corpses of Peter Plogojowitz and Arnold Paole from Serbia. Plogojowitz was reported to have died at the age of 62, but allegedly returned after his death asking his son for food. When the son refused, he was found dead the following day. Plogojowitz supposedly returned and attacked some neighbours who died from loss of blood.[67] In the second case, Paole, an ex-soldier turned farmer who allegedly was attacked by a vampire years before, died while haying. After his death, people began to die in the surrounding area and it was widely believed that Paole had returned to prey on the neighbours.[68] Another famous Serbian legend involving vampires concentrates around certain Sava Savanović living in a watermill and killing and drinking blood from millers. The folklore character was later used in a story written by Serbian writer Milovan Glišić and in the Serbian 1973 horror film Leptirica inspired by the story.
The two incidents were well-documented: government officials examined the bodies, wrote case reports, and published books throughout Europe.[68] The hysteria, commonly referred to as the "18th-Century Vampire Controversy", raged for a generation. The problem was exacerbated by rural epidemics of so-claimed vampire attacks, undoubtedly caused by the higher amount of superstition that was present in village communities, with locals digging up bodies and in some cases, staking them. Although many scholars reported during this period that vampires did not exist, and attributed reports to premature burial or rabies, superstitious belief increased. Dom Augustine Calmet, a well-respected French theologian and scholar, put together a comprehensive treatise in 1746, which was ambiguous concerning the existence of vampires. Calmet amassed reports of vampire incidents; numerous readers, including both a critical Voltaire and supportive demonologists, interpreted the treatise as claiming that vampires existed.[69] In his Philosophical Dictionary, Voltaire wrote:[70]
These vampires were corpses, who went out of their graves at night to suck the blood of the living, either at their throats or stomachs, after which they returned to their cemeteries. The persons so sucked waned, grew pale, and fell into consumption; while the sucking corpses grew fat, got rosy, and enjoyed an excellent appetite. It was in Poland, Hungary, Silesia, Moravia, Austria, and Lorraine, that the dead made this good cheer.
The controversy only ceased when Empress Maria Theresa of Austria sent her personal physician, Gerard van Swieten, to investigate the claims of vampiric entities. He concluded that vampires did not exist and the Empress passed laws prohibiting the opening of graves and desecration of bodies, sounding the end of the vampire epidemics. Despite this condemnation, the vampire lived on in artistic works and in local superstition.[69]
Various regions of Africa have folkloric tales of beings with vampiric abilities: in West Africa the Ashanti people tell of the iron-toothed and tree-dwelling asanbosam,[71] and the Ewe people of the adze, which can take the form of a firefly and hunts children.[72] The eastern Cape region has the impundulu, which can take the form of a large taloned bird and can summon thunder and lightning, and the Betsileo people of Madagascar tell of the ramanga, an outlaw or living vampire who drinks the blood and eats the nail clippings of nobles.[73]
The Loogaroo is an example of how a vampire belief can result from a combination of beliefs, here a mixture of French and African Vodu or voodoo. The term Loogaroo possibly comes from the French loup-garou (meaning "werewolf") and is common in the culture of Mauritius. However, the stories of the Loogaroo are widespread through the Caribbean Islands and Louisiana in the United States.[74] Similar female monsters are the Soucouyant of Trinidad, and the Tunda and Patasola of Colombian folklore, while the Mapuche of southern Chile have the bloodsucking snake known as the Peuchen.[75] Aloe vera hung backwards behind or near a door was thought to ward off vampiric beings in South American superstition.[31]Aztec mythology described tales of the Cihuateteo, skeletal-faced spirits of those who died in childbirth who stole children and entered into sexual liaisons with the living, driving them mad.[27]
During the late 18th and 19th centuries the belief in vampires was widespread in parts of New England, particularly in Rhode Island and Eastern Connecticut. There are many documented cases of families disinterring loved ones and removing their hearts in the belief that the deceased was a vampire who was responsible for sickness and death in the family, although the term "vampire" was never actually used to describe the deceased. The deadly disease tuberculosis, or "consumption" as it was known at the time, was believed to be caused by nightly visitations on the part of a dead family member who had died of consumption themselves.[76] The most famous, and most recently recorded, case of suspected vampirism is that of nineteen-year-old Mercy Brown, who died in Exeter, Rhode Island in 1892. Her father, assisted by the family physician, removed her from her tomb two months after her death, cut out her heart and burned it to ashes.[77]
Rooted in older folklore, the modern belief in vampires spread throughout Asia with tales of ghoulish entities from the mainland, to vampiric beings from the islands of Southeast Asia. India also developed other vampiric legends. The Bhūta or Prét is the soul of a man who died an untimely death. It wanders around animating dead bodies at night, attacking the living much like a ghoul.[78] In northern India, there is the BrahmarākŞhasa, a vampire-like creature with a head encircled by intestines and a skull from which it drank blood. Although vampires have appeared in Japanese Cinema since the late 1950s, the folklore behind it is western in origin.[79] However, the Nukekubi is a being whose head and neck detach from its body to fly about seeking human prey at night.[80]
Legends of female vampire-like beings who can detach parts of their upper body also occur in the Philippines, Malaysia and Indonesia. There are two main vampire-like creatures in the Philippines: the Tagalog mandurugo ("blood-sucker") and the Visayan manananggal ("self-segmenter"). The mandurugo is a variety of the aswang that takes the form of an attractive girl by day, and develops wings and a long, hollow, thread-like tongue by night. The tongue is used to suck up blood from a sleeping victim. The manananggal is described as being an older, beautiful woman capable of severing its upper torso in order to fly into the night with huge bat-like wings and prey on unsuspecting, sleeping pregnant women in their homes. They use an elongated proboscis-like tongue to suck fetuses from these pregnant women. They also prefer to eat entrails (specifically the heart and the liver) and the phlegm of sick people.[81]
The Malaysian Penanggalan may be either a beautiful old or young woman who obtained her beauty through the active use of black magic or other unnatural means, and is most commonly described in local folklore to be dark or demonic in nature. She is able to detach her fanged head which flies around in the night looking for blood, typically from pregnant women.[82] Malaysians would hang jeruju (thistles) around the doors and windows of houses, hoping the Penanggalan would not enter for fear of catching its intestines on the thorns.[83] The Leyak is a similar being from Balinese folklore.[84] A Kuntilanak or Matianak in Indonesia,[85] or Pontianak or Langsuir in Malaysia,[86] is a woman who died during childbirth and became undead, seeking revenge and terrorizing villages. She appeared as an attractive woman with long black hair that covered a hole in the back of her neck, with which she sucked the blood of children. Filling the hole with her hair would drive her off. Corpses had their mouths filled with glass beads, eggs under each armpit, and needles in their palms to prevent them from becoming langsuir.[87]
Jiang Shi (simplified Chinese: 僵尸; traditional Chinese: 僵屍 or 殭屍; pinyin: jiāngshī; literally "stiff corpse"), sometimes called "Chinese vampires" by Westerners, are reanimated corpses that hop around, killing living creatures to absorb life essence (qì) from their victims. They are said to be created when a person's soul (魄 pò) fails to leave the deceased's body.[88] However, some have disputed the comparison of jiang shi with vampires, as jiang shi are usually mindless creatures with no independent thought.[89] One unusual feature of this monster is its greenish-white furry skin, perhaps derived from fungus or mould growing on corpses.[90]
In modern fiction, the vampire tends to be depicted as a suave, charismatic villain.[25] Despite the general disbelief in vampiric entities, occasional sightings of vampires are reported. Indeed, vampire hunting societies still exist, although they are largely formed for social reasons.[23] Allegations of vampire attacks swept through the African country of Malawi during late 2002 and early 2003, with mobs stoning one individual to death and attacking at least four others, including Governor Eric Chiwaya, based on the belief that the government was colluding with vampires.[91]
In early 1970 local press spread rumors that a vampire haunted Highgate Cemetery in London. Amateur vampire hunters flocked in large numbers to the cemetery. Several books have been written about the case, notably by Sean Manchester, a local man who was among the first to suggest the existence of the "Highgate Vampire" and who later claimed to have exorcised and destroyed a whole nest of vampires in the area.[92] In January 2005, rumours circulated that an attacker had bitten a number of people in Birmingham, England, fuelling concerns about a vampire roaming the streets. However, local police stated that no such crime had been reported and that the case appears to be an urban legend.[93]
In one of the more notable cases of vampiric entities in the modern age, the chupacabra ("goat-sucker") of Puerto Rico and Mexico is said to be a creature that feeds upon the flesh or drinks the blood of domesticated animals, leading some to consider it a kind of vampire. The "chupacabra hysteria" was frequently associated with deep economic and political crises, particularly during the mid-1990s.[94]
In Europe, where much of the vampire folklore originates, the vampire is considered a fictitious being, although many communities have embraced the revenant for economic purposes. In some cases, especially in small localities, vampire superstition is still rampant and sightings or claims of vampire attacks occur frequently. In Romania during February 2004, several relatives of Toma Petre feared that he had become a vampire. They dug up his corpse, tore out his heart, burned it, and mixed the ashes with water in order to drink it.[95]
Vampirism also represents a relevant part of modern day's occultist movements. The mythos of the vampire, his magickal qualities, allure, and predatory archetype express a strong symbolism that can be used in ritual, energy work, and magick, and can even be adopted as a spiritual system.[96] The vampire has been part of the occult society in Europe for centuries and has spread into the American sub-culture as well for more than a decade, being strongly influenced by and mixed with the neo gothic aesthetics.[97]
Many theories for the origins of vampire beliefs have been offered as an explanation for the superstition, and sometimes mass hysteria, caused by vampires. Everything ranging from premature burial to the early ignorance of the body's decomposition cycle after death has been cited as the cause for the belief in vampires.
Although many cultures possess revenant superstitions comparable to the Eastern European vampire, the Slavic vampire is the revenant superstition that pervades popular culture's concept of vampire. The roots of vampire belief in Slavic culture are based to a large extent in the spiritual beliefs and practices of pre-Christianized Slavic peoples and their understanding of life after death. Despite a lack of pre-Christian Slavic writings describing the details of the "Old Religion", many pagan spiritual beliefs and rituals have been sustained by Slavic peoples even after their lands were Christianized. Examples of such beliefs and practices include ancestor worship, household spirits, and beliefs about the soul after death. The origins of vampire beliefs can in Slavic regions can be traced to the complex structure of Slavic spiritualism.
Demons and spirits served important functions in pre-industrial Slavic societies and were considered to be very interactive in the lives and domains of humans. Some spirits were benevolent and could be helpful in human tasks, others were harmful and often destructive. Examples of such spirits are Domovoi, Rusalka, Vila, Kikimora, Poludnitsa, and Vodyanoy. These spirits were also considered to be derived from ancestors or certain deceased humans. Such spirits could appear at will in various forms including that of different animals or human form. Some of these spirits could also participate in malevolent activity to harm humans, such as drowning humans, obstructing the harvest, or sucking the blood of livestock and sometimes humans. Hence, the Slavs were obliged to appease these spirits to prevent the spirits from their potential for erratic and destructive behavior.[98]
Common Slavic belief indicates a stark distinction between soul and body. The soul is not considered to be perishable. The Slavs believed that upon death the soul would go out of the body and wander about its neighborhood and workplace for 40 days before moving on to an eternal afterlife.[98] Because of this, it was considered necessary to leave a window or door open in the house for the soul to pass through at its leisure. During this time the soul was believed to have the capability of re-entering the corpse of the deceased. Much like the spirits mentioned earlier, the passing soul could either bless or wreak havoc on its family and neighbors during its 40 days of passing. Upon an individual's death, much stress was placed on proper burial rites to ensure the soul's purity and peace as it separated from the body. The death of an unbaptized child, a violent or an untimely death, or the death of a grievous sinner (such as a sorcerer or murderer) were all grounds for a soul to become unclean after death. A soul could also be made unclean if its body were not given a proper burial. Alternatively, a body not given a proper burial could be susceptible to possession by other unclean souls and spirits. An unclean soul was so fearful to the Slavs because of its potential for vengeance.[99]
From these deeply implicated beliefs pertaining to death and the soul derives the invention of the Slavic concept of vampir. A vampire is the manifestation of an unclean spirit possessing a decomposing body. This undead creature is considered to be vengeful and jealous towards the living and needing the blood of the living to sustain its body's existence.[100] Although this concept of vampire exists in slightly deviating forms throughout Slavic countries and some of their non-Slavic neighbors, it is possible to trace the development of vampire belief to Slavic spiritualism pre-existing Christianity in Slavic regions.
Paul Barber in his book Vampires, Burial and Death has described that belief in vampires resulted from people of pre-industrial societies attempting to explain the natural, but to them inexplicable, process of death and decomposition.[101]
People sometimes suspected vampirism when a cadaver did not look as they thought a normal corpse should when disinterred. However, rates of decomposition vary depending on temperature and soil composition, and many of the signs are little known. This has led vampire hunters to mistakenly conclude that a dead body had not decomposed at all, or, ironically, to interpret signs of decomposition as signs of continued life.[102] Corpses swell as gases from decomposition accumulate in the torso and the increased pressure forces blood to ooze from the nose and mouth. This causes the body to look "plump," "well-fed," and "ruddy"—changes that are all the more striking if the person was pale or thin in life. In the Arnold Paole case, an old woman's exhumed corpse was judged by her neighbours to look more plump and healthy than she had ever looked in life.[103] The exuding blood gave the impression that the corpse had recently been engaging in vampiric activity.[35] Darkening of the skin is also caused by decomposition.[104] The staking of a swollen, decomposing body could cause the body to bleed and force the accumulated gases to escape the body. This could produce a groan-like sound when the gases moved past the vocal cords, or a sound reminiscent of flatulence when they passed through the anus. The official reporting on the Peter Plogojowitz case speaks of "other wild signs which I pass by out of high respect".[105]
After death, the skin and gums lose fluids and contract, exposing the roots of the hair, nails, and teeth, even teeth that were concealed in the jaw. This can produce the illusion that the hair, nails, and teeth have grown. At a certain stage, the nails fall off and the skin peels away, as reported in the Plogojowitz case—the dermis and nail beds emerging underneath were interpreted as "new skin" and "new nails".[105]
It has also been hypothesized that vampire legends were influenced by individuals being buried alive due to primitive medical knowledge. In some cases in which people reported sounds emanating from a specific coffin, it was later dug up and fingernail marks were discovered on the inside from the victim trying to escape. In other cases the person would hit their heads, noses or faces and it would appear that they had been "feeding."[106] A problem with this theory is the question of how people presumably buried alive managed to stay alive for any extended period without food, water or fresh air. An alternate explanation for noise is the bubbling of escaping gases from natural decomposition of bodies.[107] Another likely cause of disordered tombs is grave robbing.[108]
Folkloric vampirism has been associated with a series of deaths due to unidentifiable or mysterious illnesses, usually within the same family or the same small community.[76] The epidemic allusion is obvious in the classical cases of Peter Plogojowitz and Arnold Paole, and even more so in the case of Mercy Brown and in the vampire beliefs of New England generally, where a specific disease, tuberculosis, was associated with outbreaks of vampirism. As with the pneumonic form of bubonic plague, it was associated with breakdown of lung tissue which would cause blood to appear at the lips.[109]
In 1985 biochemist David Dolphin proposed a link between the rare blood disorder porphyria and vampire folklore. Noting that the condition is treated by intravenous haem, he suggested that the consumption of large amounts of blood may result in haem being transported somehow across the stomach wall and into the bloodstream. Thus vampires were merely sufferers of porphyria seeking to replace haem and alleviate their symptoms.[110] The theory has been rebuffed medically as suggestions that porphyria sufferers crave the haem in human blood, or that the consumption of blood might ease the symptoms of porphyria, are based on a misunderstanding of the disease. Furthermore, Dolphin was noted to have confused fictional (bloodsucking) vampires with those of folklore, many of whom were not noted to drink blood.[111] Similarly, a parallel is made between sensitivity to sunlight by sufferers, yet this was associated with fictional and not folkloric vampires. In any case, Dolphin did not go on to publish his work more widely.[112] Despite being dismissed by experts, the link gained media attention[113] and entered popular modern folklore.[114]
Rabies has been linked with vampire folklore. Dr Juan Gómez-Alonso, a neurologist at Xeral Hospital in Vigo, Spain, examined this possibility in a report in Neurology. The susceptibility to garlic and light could be due to hypersensitivity, which is a symptom of rabies. The disease can also affect portions of the brain that could lead to disturbance of normal sleep patterns (thus becoming nocturnal) and hypersexuality. Legend once said a man was not rabid if he could look at his own reflection (an allusion to the legend that vampires have no reflection). Wolves and bats, which are often associated with vampires, can be carriers of rabies. The disease can also lead to a drive to bite others and to a bloody frothing at the mouth.[115][116]
In his 1931 treatise On the Nightmare, Welsh psychoanalyst Ernest Jones noted that vampires are symbolic of several unconscious drives and defence mechanisms. Love, guilt, and hate are emotions that fuel the idea of the return of the dead to the grave. Desiring a reunion with loved ones, mourners may project the idea that the recently dead must in return yearn the same. From this arises the belief that folkloric vampires and revenants visit relatives, particularly their spouses, first.[117] However in cases where there was unconscious guilt associated with the relationship, the wish for reunion may be subverted by anxiety. This may lead to repression, which Freud had linked with the development of morbid dread.[118] Jones surmised in this case the original wish of a (sexual) reunion may be drastically changed: desire is replaced by fear; love is replaced by sadism, and the object or loved one is replaced by an unknown entity. The sexual aspect may or may not be present.[119] Some modern critics have proposed a simpler theory: people identify with immortal vampires because by so doing they overcome, or at least temporarily escape from, their fear of dying.[120]
The innate sexuality of bloodsucking can be seen in its intrinsic connection with cannibalism and folkloric one with incubus-like behaviour. Many legends report various beings draining other fluids from victims, an unconscious association with semen being obvious. Finally Jones notes that when more normal aspects of sexuality are repressed, regressed forms may be expressed, in particular sadism; he felt that oral sadism is integral in vampiric behaviour.[121]
The reinvention of the vampire myth in the modern era is not without political overtones.[122] The aristocratic Count Dracula, alone in his castle apart from a few demented retainers, appearing only at night to feed on his peasantry, is symbolic of the parasitic Ancien regime. Werner Herzog, in his Nosferatu the Vampyre, gives this political interpretation an extra ironic twist when his young estate agent hero becomes the next vampire; in this way the capitalist bourgeois becomes the next parasitic class.[123]
A number of murderers have performed seemingly vampiric rituals upon their victims. Serial killers Peter Kürten and Richard Trenton Chase were both called "vampires" in the tabloids after they were discovered drinking the blood of the people they murdered. Similarly, in 1932, an unsolved murder case in Stockholm, Sweden was nicknamed the "Vampire murder", due to the circumstances of the victim’s death.[124] The late 16th-century Hungarian countess and mass murderer Elizabeth Báthory became particularly infamous in later centuries' works, which depicted her bathing in her victims' blood in order to retain beauty or youth.[125]
Vampire lifestyle is a term for a contemporary subculture of people, largely within the Goth subculture, who consume the blood of others as a pastime; drawing from the rich recent history of popular culture related to cult symbolism, horror films, the fiction of Anne Rice, and the styles of Victorian England.[126] Active vampirism within the vampire subculture includes both blood-related vampirism, commonly referred to as sanguine vampirism, and psychic vampirism, or supposed feeding from pranic energy.[127]
Although many cultures have stories about them, vampire bats have only recently become an integral part of the traditional vampire lore. Indeed, vampire bats were only integrated into vampire folklore when they were discovered on the South American mainland in the 16th century.[128] Although there are no vampire bats in Europe, bats and owls have long been associated with the supernatural and omens, although mainly due to their nocturnal habits,[128][129] and in modern English heraldic tradition, a bat means "Awareness of the powers of darkness and chaos".[130]
The three species of actual vampire bats are all endemic to Latin America, and there is no evidence to suggest that they had any Old World relatives within human memory. It is therefore impossible that the folkloric vampire represents a distorted presentation or memory of the vampire bat. The bats were named after the folkloric vampire rather than vice versa; the Oxford English Dictionary records their folkloric use in English from 1734 and the zoological not until 1774. Although the vampire bat's bite is usually not harmful to a person, the bat has been known to actively feed on humans and large prey such as cattle and often leave the trademark, two-prong bite mark on its victim's skin.[128]
The literary Dracula transforms into a bat several times in the novel, and vampire bats themselves are mentioned twice in it. The 1927 stage production of Dracula followed the novel in having Dracula turn into a bat, as did the film, where Bela Lugosi would transform into a bat.[128] The bat transformation scene would again be used by Lon Chaney Jr. in 1943's Son of Dracula.[131]
The vampire is now a fixture in popular fiction. Such fiction began with eighteenth century poetry and continued with nineteenth century short stories, the first and most influential of which was John Polidori's The Vampyre (1819), featuring the vampire Lord Ruthven. Lord Ruthven's exploits were further explored in a series of vampire plays in which he was the anti-hero. The vampire theme continued in penny dreadful serial publications such as Varney the Vampire (1847) and culminated in the pre-eminent vampire novel of all time: Dracula by Bram Stoker, published in 1897.[132] Over time, some attributes now regarded as integral became incorporated into the vampire's profile: fangs and vulnerability to sunlight appeared over the course of the 19th century, with Varney the Vampire and Count Dracula both bearing protruding teeth,[133] and Murnau's Nosferatu (1922) fearing daylight.[134] The cloak appeared in stage productions of the 1920s, with a high collar introduced by playwright Hamilton Deane to help Dracula 'vanish' on stage.[135] Lord Ruthven and Varney were able to be healed by moonlight, although no account of this is known in traditional folklore.[136] Implied though not often explicitly documented in folklore, immortality is one attribute which features heavily in vampire film and literature. Much is made of the price of eternal life, namely the incessant need for blood of former equals.[137]
The vampire or revenant first appeared in poems such as The Vampire (1748) by Heinrich August Ossenfelder, Lenore (1773) by Gottfried August Bürger, Die Braut von Corinth (The Bride of Corinth (1797) by Johann Wolfgang von Goethe, Samuel Taylor Coleridge's unfinished Christabel and Lord Byron's The Giaour (1813).[138] Byron was also credited with the first prose fiction piece concerned with vampires: The Vampyre (1819). However this was in reality authored by Byron's personal physician, John Polidori, who adapted an enigmatic fragmentary tale of his illustrious patient.[132][23] Byron's own dominating personality, mediated by his lover Lady Caroline Lamb in her unflattering roman-a-clef, Glenarvon (a Gothic fantasia based on Byron's wild life), was used as a model for Polidori's undead protagonist Lord Ruthven. The Vampyre was highly successful and the most influential vampire work of the early 19th century.[5]
Varney the Vampire was a landmark popular mid-Victorian era gothic horror story by James Malcolm Rymer (alternatively attributed to Thomas Preskett Prest), which first appeared from 1845 to 1847 in a series of pamphlets generally referred to as penny dreadfuls because of their inexpensive price and typically gruesome contents. The story was published in book form in 1847 and runs to 868 double-columned pages. It has a distinctly suspenseful style, using vivid imagery to describe the horrifying exploits of Varney.[136] Another important addition to the genre was Sheridan Le Fanu's lesbian vampire story Carmilla (1871). Like Varney before her, the vampire Carmilla is portrayed in a somewhat sympathetic light as the compulsion of her condition is highlighted.[139]
No effort to depict vampires in popular fiction was as influential or as definitive as Bram Stoker's Dracula (1897).[140] Its portrayal of vampirism as a disease of contagious demonic possession, with its undertones of sex, blood and death, struck a chord in Victorian Europe where tuberculosis and syphilis were common. The vampiric traits described in Stoker's work merged with and dominated folkloric tradition, eventually evolving into the modern fictional vampire. Drawing on past works such as The Vampyre and "Carmilla", Stoker began to research his new book in the late 1800s, reading works such as The Land Beyond the Forest (1888) by Emily Gerard and other books about Transylvania and vampires. In London, a colleague mentioned to him the story of Vlad Ţepeş, the "real-life Dracula," and Stoker immediately incorporated this story into his book. The first chapter of the book was omitted when it was published in 1897, but it was released in 1914 as Dracula's Guest.[141]
One of the first "scientific" vampire novels was Richard Matheson's 1954 I Am Legend which as been used as the basis for the films The Last Man on Earth (1964), The Omega Man (1971), and I Am Legend (2007).
The twenty first century has brought more examples of vampire fiction, such as J.R. Ward's Black Dagger Brotherhood series, and other highly popular vampire books which appeal to teenagers and young adults. Such vampiric paranormal romance novels and allied vampiric chick-lit and vampiric occult detective stories are a remarkably popular and ever-expanding contemporary publishing phenomenon.[142] L.A. Banks' The Vampire Huntress Legend Series, Laurell K. Hamilton's erotic Anita Blake: Vampire Hunter series, and Kim Harrison's The Hollows series, portray the vampire in a variety of new perspectives, some of them unrelated to the original legends.
The latter part of the twentieth century saw the rise of multi-volume vampire epics. The first of these was Gothic romance writer Marilyn Ross' Barnabas Collins series (1966–71), loosely based on the contemporary American TV series Dark Shadows. It also set the trend for seeing vampires as poetic tragic heroes rather than as the more traditional embodiment of evil. This formula was followed in novelist Anne Rice's highly popular and influential Vampire Chronicles (1976–2003).[143]. Vampires in the Twilight series (2005-2008) by Stephenie Meyer ignore the effects of garlic and crosses, and are not harmed by sunlight (although it does reveal their supernatural nature).[144]
Considered one of the preeminent figures of the classic horror film, the vampire has proven to be a rich subject for the film and gaming industries. Dracula is a major character in more movies than any other but Sherlock Holmes, and many early films were either based on the novel of Dracula or closely derived from it. These included the landmark 1922 German silent film Nosferatu, directed by F. W. Murnau and featuring the first film portrayal of Dracula—although names and characters were intended to mimic Dracula's, Murnau could not obtain permission to do so from Stoker's widow, and had to alter many aspects of the film. In addition to this film was Universal's Dracula (1931), starring Béla Lugosi as the count in what was the first talking film to portray Dracula. The decade saw several more vampire films, most notably Dracula's Daughter in 1936.[145]
The legend of the vampire was cemented in the film industry when Dracula was reincarnated for a new generation with the celebrated Hammer Horror series of films, starring Christopher Lee as the Count. The successful 1958 Dracula starring Lee was followed by seven sequels. Lee returned as Dracula in all but two of these and became well known in the role.[146] By the 1970s, vampires in films had diversified with works such as Count Yorga, Vampire (1970), an African Count in 1972's Blacula, a Nosferatu-like vampire in 1979's Salem's Lot, and a remake of Nosferatu itself, titled Nosferatu the Vampyre with Klaus Kinski the same year. Several films featured female, often lesbian, vampire antagonists such as Hammer Horror's The Vampire Lovers (1970) based on Carmilla, though the plotlines still revolved around a central evil vampire character.[146]
The pilot for the Dan Curtis 1972 television series Kolchak: The Night Stalker revolved around reporter Carl Kolchak hunting a vampire on the Las Vegas strip. Later films showed more diversity in plotline, with some focusing on the vampire-hunter such as Blade in the Marvel Comics' Blade films and the film Buffy the Vampire Slayer. Buffy, released in 1992, foreshadowed a vampiric presence on television, with adaptation to a long-running hit TV series of the same name and its spin-off Angel. Still others showed the vampire as protagonist such as 1983's The Hunger, 1994's Interview with the Vampire: The Vampire Chronicles and its indirect sequel of sorts Queen of the Damned. Bram Stoker's Dracula was a noteworthy 1992 remake which became the then-highest grossing vampire film ever.[147] This increase of interest in vampiric plotlines led to the vampire being depicted in movies such as Underworld and Van Helsing, the Russian Night Watch and a TV miniseries remake of 'Salem's Lot, both from 2004. The series Blood Ties premiered on Lifetime Television in 2007, featuring a character portrayed as Henry Fitzroy, illegitimate son of Henry VIII of England turned vampire, in modern-day Toronto, with a female former Toronto detective in the starring role. A 2008 series from HBO, entitled True Blood, gives a Southern take to the vampire theme.[144] The continuing popularity of the vampire theme has been ascribed to a combination of two factors: the representation of sexuality and the perennial dread of mortality.[148]
