Appendix 1

Appendix: Other Vampiric and Vampire-like Beings

I. The Coldfire Trilogy: Demons and demonlings of Erna

1. Demonlings and lesser demons

There are also additional and non-typical vampires in C. S. Friedman’s novels. One of them we see waiting for a potential victim outside Karril’s temple:

A vampire in male form touched its tongue tip to its dry lips in anticipation, as a local woman accepted its advance (BSR. p. 96)

A creature depicted here seems closer to an animal than any human (or human-like) being; together with other similar beings, such as a succubus described just a few lines ahead, it belongs to the multitude of demons and demonlings, populating Erna and produced by human mind. The one waiting outside the temple isn’t the only vampire-demon that we encounter. Just after the landing of humans on the surface of Erna one of the colonists dies a mysterious death:

Faren’s corpse was whole, the flesh still pliant, the expression almost peaceful. But all the blood was gone from the body, impossibly drawn out through two puncture wounds in the neck. (TNF, p. 10)

Even though the name “vampire” does not appear, it is obvious for both the reader and the characters what e xactly had happened to Faren Whitehawk. The enemies of the new colony are monsters drawn from Earth’s tradition, their own human nightmares garbed in solid flesh and pitted against them  (TNF, p. 10).

Among demons and demonlings one may easily find beings well known from Earth mythologies (quite understandably, as their form and traits have been taken from human subconsciousness). Demons of Erna feed on humans- both on their bodies and their minds. Some of them need more solid aliment, like blood or semen. Some require emotions and feelings: desire, fear, hatred or anger are what they need to live. And they feed only on humans; the indigenous life of Erna, both animals and the rakh, are useless to them. These lesser demons share many traits with a traditional picture of a vampire: they feed on humans, manifest themselves only at night whereas daylight kills them, fear sanctified objects. They are, however, purely spiritual beings. They are faeborn, thus completely non-human, fae-constructs rather than conscious, living beings.

2. The Iezu

The Iezu, however, are a different matter. These demons, as it turns out, are no demons at all. The Iezu aren’t even truly faeborn, though they themselves are not aware of that fact. Their mother was an alien, stranded on the surface of Erna; her children have been conceived – or created rather – with the use of human fathers. Their affinity with humans determines their way of feeding: like the true demons of Erna, the Iezu need human emotions to live. Some of them, like Karril or Saris, seek gentler emotions: pleasure or love or beauty and see themselves as symbiotes rather than predators. Others, like the main antagonist of the novel, Calesta, feed on violent feelings, like sadism and pain; their preferred way of interacting with the human population of Erna is re-designing humanity, so that it served their special needs and hungers. What makes th em resemble a vampiric being is the way they feed on feelings and natural energy of their hosts. The word hosts instead victims seems appropriate here: most of the Iezu bound themselves to their human “partners” , either as gods to their believers, as Karril and Saris do (see e.g. BSR p. 96ff, COS p. 130 -137 – descriptions of Karril\rquote s cult and his temple, COS p. 119 – 124 (Saris’ temple and her behavior towards Narilka) or/and as individual powerful servants to their masters, as in case of Calesta and the Master of Lema, the Undying Prince or Andrys Tarrant; this is also, as we may suspect, the kind of relationship binding Karril to Ciani (See BSR p. 91- 95, Karril’s relationship with Ciani), and, to some extend, Karril to Gerald).

The case of Karril is special in many aspects. Of all the Iezu, he is the one most resembling a human being. He even turns out to be able to experience emotions, such as friendship or compassion: more than once he saves the lives of Tarrant, Damien or Ciani (see e.g. BSR p. 91 – 95: Karril and Ciani, COS p. 159 -179: Damien and Karril in Hell, COS 292-294: Karril saving Tarrant and revealing Calesta’s scheme). He is also the one who discusses the nature of Iezu with Calesta, believing their kind to be meant to cooperate with humans rather than enslave them (TNF p. 304 – 308}. In this attitude Karril resembles Daetrin: both belong (even though Karril does not know it yet) at least partly to the human race, both are dependent on people and both see themselves as symbiotes rather that hunters or predators.

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