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• Jil.
• 1. Shamālī ʻalāqah jāt : silsilah-yi Qarāquram, Himāliyah, Hindukush
• jild.
• 2. Sarḥad (En. Ḍabliyū. Ef. Pī.)
• jild.
• 3. Ṣūbah Balūcistān
• jild.
• 4. Punjāb
• jild.
• 5. Sindh.

Cultural encyclopedia of Pakistan.

About Zoroastrian demonology with reference to Iran

• Introduction. Petronius, Werewolves, and Folklore
• 1: The Curse of the Werewolf: Witches and Sorcerers
• 2: Werewolves, Ghosts, and the Dead
• 3: The Werewolf Inside, and Out
• 4: Werewolves and Projected Souls
• 5: The Demon in a Wolfskin: A Werewolf at Temesa?
• 6: The Werewolves of Arcadia Conclusion: The World of Ancient Werewolves and their Stories Appendix A. Homer's Circe as a Witch Appendix B. Cynocephali Appendix C. False Werewolves: Dolon and the Luperci References Index.
• (source: Nielsen Book Data)

In a moonlit graveyard somewhere in southern Italy, a soldier removes his clothes in readiness to transform himself into a wolf. He depends upon the clothes to recover his human shape, and so he magically turns them to stone, but his secret is revealed when, back in human form, he is seen to carry a wound identical to that recently dealt to a marauding wolf. In Arcadia a man named Damarchus accidentally tastes the flesh of a human sacrifice and is transformed into a wolf for nine years. At Temesa Polites is stoned to death for raping a local girl, only to return to terrorize the people of the city in the form of a demon in a wolfskin. Tales of the werewolf are by now well established as a rich sub-strand of the popular horror genre; less widely known is just how far back in time their provenance lies. These are just some of the werewolf tales that survive from the Graeco-Roman world, and this is the first book in any language to be devoted to their study. It shows how in antiquity werewolves thrived in a story-world shared by witches, ghosts, demons, and soul-flyers, and argues for the primary role of story-telling-as opposed to rites of passage-in the ancient world's general conceptualization of the werewolf. It also seeks to demonstrate how the comparison of equally intriguing medieval tales can be used to fill in gaps in our knowledge of werewolf stories in the ancient world, thereby shedding new light on the origins of the modern phenomenon. All ancient texts bearing upon the subject have been integrated into the discussion in new English translations, so that the book provides not only an accessible overview for a broad readership of all levels of familiarity with ancient languages, but also a comprehensive sourcebook for the ancient werewolf for the purposes of research and study.
(source: Nielsen Book Data)

Study on folklore from Bangladesh

本书立足民俗学和文化人类学, 结合文献阅读和田野寻访, 对女娲神话底蕴的重新解读,女娲神话及信仰的土壤分析,女娲神话及信仰的文化传播,女娲神话及信仰的当代呈现等内容做多角度和多层面的探讨, 以供相关学人和读者参考, 有较高学术价值.

Against the methodological backdrop of historical and comparative folk narrative research, 101 Middle Eastern Tales and Their Impact on Western Oral Tradition surveys the history, dissemination, and characteristics of over one hundred narratives transmitted to Western tradition from or by the Middle Eastern Muslim literatures (i.e., authored written works in Arabic, Persian, and Ottoman Turkish). For a tale to be included, Ulrich Marzolph considered two criteria: that the tale originates from or at least was transmitted by a Middle Eastern source, and that it was recorded from a Western narrator's oral performance in the course of the nineteenth or twentieth century. The rationale behind these restrictive definitions is predicated on Marzolph's main concern with the long-lasting effect that some of the "Oriental" narratives exercised in Western popular tradition-those tales that have withstood the test of time. Marzolph focuses on the originally "Oriental" tales that became part and parcel of modern Western oral tradition. Since antiquity, the "Orient" constitutes the quintessential Other vis-a-vis the European cultures. While delineation against this Other served to define and reassure the Self, the "Orient" also constituted a constant source of fascination, attraction, and inspiration. Through oral retellings, numerous tales from Muslim tradition became an integral part of European oral and written tradition in the form of learned treatises, medieval sermons, late medieval fabliaux, early modern chapbooks, contemporary magazines, and more. In present times, when national narcissisms often acquire the status of strongholds delineating the Us against the Other, it is imperative to distinguish, document, visualize, and discuss the extent to which the West is not only indebted to the Muslim world but also shares common features with Muslim narrative tradition. 101 Middle Eastern Tales and Their Impact on Western Oral Tradition is an important contribution to this debate and a vital work for scholars, students, and readers of folklore and fairy tales.
(source: Nielsen Book Data)

Through the work of the poet Ma'azou Dan Alalo the author contributes to the knowledge of the oral literature and cultural values of the Hausa people

• t. 1. Li͡udi so sverkhʺestestvennymi svoĭstvami
• t. 2. Demonologizat͡sii͡a umershikh li͡udeĭ
• t. 3. Mifologizat͡sii͡a prirodnykh i͡avleniĭ i chelovecheskikh sostoi͡aniĭ
• t. 4. Dukhi domashnego i prirodnogo prostranstva, nelokalizovannye personazhi

• т. 1. Люди со сверхъестественными свойствами
• т. 2. Демонологизация умерших людей
• т. 3. Мифологизация природных явлений и человеческих состояний
• т. 4. Духи домашнего и природного пространства, нелокализованные персонажи.

• The beginnings of interest in Catalan folk literature: The Romantic period; Literary folklore; Folk poetry and folktales: Manuel Milà i Fontanals and Marià Aguiló i Fuster; The Renaixença and the Floral Games; From popularisation to academic study: Francesc Pelai Briz i Fernández and Francesc de Sales Maspons i Labrós; Female folklorists of the Renaixença: Maria de Bell-lloch and Agna de Valldaura

• Folktales, songs and proverbs: Jacint Verdaguer and Sebastià FarnésExcursionist folklore; The Catalan Folklore Section and its publications; Two examples: Pau Bertran i Bros and Cels Gomis i Mestre; Catalonia: The classical period: From folklore studies to the great archiving projects; Folklore studies in the first third of the twentieth century; Folklore and feminism; The institutions and women's access to culture; The School for Governesses and other Professions for Women; The Women's Cultural Institute and Popular Library; The Excursionist Centre of Catalonia

• Rossend Serra i Pagès and the academic folkloristsMaria Baldó i Massanet (1884-1964); Maria Gràcia Bassa i Rocas (1883-1961); Adelaida Ferré i Gomis (1881-1955); Sara Llorens i Carreras (1881-1954); Joana Vidal i Tarragó (1882-1957); Women folklorists; Rossend Serra i Pagès and the great folklore archiving projects; Rossend Serra i Pagès (1863-1929); The archiving projects; The Archive of Ethnography and Folklore of Catalonia (1915-1945); The Popular Song Book of Catalonia (1922-2012); The Archive of Popular Traditions (1928-1935); Page 15; Research from the 1940s

• Joan Amades i Gelats (1890-1959)Catalonia: The modern period: From resurgence to consolidation; Contributions of academics and scholars; Josep Romeu i Figueras (1917-2004); Josep Massot i Muntaner (1941- ); Resumption, renewal and consolidation; Resumption (1978-1989); The ethnological tradition: Studies of folklore history; The literary tradition: Describing the object of study; Institutional support; Associations and their research; Ethnomusicology studies; Recovering works of folk literature; Renewal (1990-1999); The Colloquium on Traditional Song; The Folklore Studies Conference

• Broadening the scope of research: Contributions from scientific disciplinesThe creation of the Folklore Archive at Rovira i Virgili University; The Centre for the Promotion of Catalan Folk and Traditional Culture; New editions and reprints of works of folk literature; Consolidation (2000- ); Publications; University research projects; Research networks; The Folklore Archive at Rovira i Virgili University, a space for the promotion and dissemination of research; From the Centre for the Promotion of Catalan Folk and Traditional Culture to the Folk Culture Documentation Centre

A History of Catalan Folk Literature is the fruit of a collaborative effort between fifteen researchers from various universities and research centres who have joined forces to create a broader study of Catalan folk literature that addresses the Catalan linguistic and cultural territories in their entirety. Since the thirteenth century, Catalan culture has created a rich and abundant literary legacy, and since the mid-nineteenth century this has been complemented by a tradition of folklore studies that remains very much alive today. Within this comparatively recent discipline, folk literature has played a particularly important role. The book presents the evolution of Catalan folk literature studies in each of the areas that make up the Catalan linguistic and cultural territories referred to above. The period considered stretches from the mid-nineteenth century, when the beginnings of a scientific interest in folklore emerged across Europe, to the present day.
(source: Nielsen Book Data)

• The Vampire in Literature; Contents;
• 1. Introduction;
• 2. Theories of Stereotypes and Otherness;
• 3. Historical Origin of the Vampire Figure;
• 4. Otherness in Bram Stoker's Dracula; 4.1 Plot Summary; 4.2 Body of Vampires; 4.3 Behavior of Vampires; 4.4 Sexuality; 4.5 Power Relationships; 4.6 Knowledge;
• 5. Otherness in Anne Rice's Interview with the Vampire; 5.1 Plot Summary; 5.2 Body of Vampires; 5.3 Behavior of Vampires; 5.4 Sexuality; 5.5 Aesthetic and Humanized Vampires; 5.6 Knowledge;
• 6. Conclusion; Works Cited; German Summary

The figure of the vampire has been around for centuries, and has lost none of its fascination. Although, the portrayal of the vampire in literature today has not much in common with its historical origins, the vampire belief is based on true events. Bram Stoker's novel 'Dracula' laid the foundation for the success story of the vampire. He created something sinister, a monster in the shape of a gentleman. The evil of the Victorian society was personified in the form of the revenant. Boundaries between good and evil, human and non-human, death and life are blurred and unrecognizable in his book.

Folk tales of Hunza, North West Frontier Province, Pakistan

• Première partie. Pratiques traditionnelles : entre symbolique philosophique et esthétique littéraire
• La cérémonie de veuvage (ou Konfogté) chez les Nawdéba de Siou (Doufelgou-Togo) / Tayana Djassoa
• Le siège ancestral chez le Ewé du Togo (Togbui Zikpui) / Alowou Hoekpoto Sowou, Sowou Avougna
• Le pore, totem chez les Male-Ife au Togo / Jean-Paul K. Akakpo
• L'enterrenment traditionnel en pays akposso : aspects rituels et symboliques / Bésséméyoh Kikpe
• La berceuse en milieu éwé (Togo) / Biova Koukpali, Kokouvi Soletodji
• Pratiques et valeurs de la danse traditionnelle Soo chez le Kabyè au nord du Togo / Aklesso Kao, Espoir Abakta
• L'Alliance à plaisanterie entre Bassar et Moba au Nord Togo / Tchapo A. Tchalare, Yendoupo Tiem
• Le rite initiatique du lavage chez les Baoulé : L'Aton 'vle ou le N'zi (Côte d'Ivoire) / Patricia Tikéné Boli Lou
• La symbolique de l'enterrement traditionnel en pays outchi (Sud-Togo) / Messan Ajavon, Kossi Douhadji
• Deuxième partie. Initiations et cérémonies initiatiques en pays kabye
• Fondements philosophiques et littéraires des initiations et cérémonies initiatiques en pays kabyè : cas spécifiques des garçons et des possédés dans le canton de Bohou (Préfecture de la Kozah-Togo) / Koutchoukalo Tchassim
• Conclusion générale

• Altaĭ-Buchyĭ
• Dimeĭ i Shimeĭ

• Алтай-Бучый
• Димей и Шимей.