Animalito

Animalito

During his time in Spain, Prosper Mérimée was introduced to a number of current superstitions by his traveling companion Vicente. This worthy Valencian informed him of certain animalitos, “little animals”, available for purchase in France from unscrupulous sorcerers.

Nobody knows what they look like save that they are tiny animals that live in reeds. The notorious embellisher Dubois gives them dog mouths and lizard heads. The reed an animalito lives in is sold with a knot in one end and a sturdy cork in the other.

Animalitos are magical beings, capable of granting their owners any wish, any request they desire. Napoleon had one of these imps with him, which prevented him from being killed while in Spain. Only silver bullets can harm those protected by an animalito.

In return for their services, the animalitos request a steep price. They have to be fed every 24 hours. They crave the flesh of unbaptized children, and if that is not available (as is often the case), their master has to cut a piece of flesh from his or her own body. Vicente recounts the tale of an old friend, Romero the footman, who cured his lung disease with the help of animalitos. Now he can run from Valencia to Murcia without breaking a sweat, but his bones show through his skin, his eyes are sunken…

The animalitos are eating him alive.

References

Dubois, P.; Sabatier, C.; and Sabatier, R. (1992) La Grande Encyclopédie des Lutins. Hoëbeke, Paris.

Mérimée, P. Les Sorcières Espagnoles. In Mérimée, P. (1873) Dernières Nouvelles de Prosper Mérimée. Michel Lévy Frères, Paris.

Apep

Variations: Āpep, Āapep, Aaapef, Apophis, Rerek; further names from the Papyrus of Nesi-Amsu listed by Budge are Nesht, Tutu, Hau-hra, Hemhemti, Qettu, Qerneru, Iubani, Amam, Hem-taiu, Saatet-ta, Khermuti, Kenememti, Sheta, Serem-taui, Sekhem-hra, Unti, Karau-anememti, Khesef-hra, Seba-ent-seba, Khak-ab, Khan-ru… uaa, Nai, Am, Turrupa, Iubau, Uai, Kharubu the Four Times Wicked, Sau, Beteshu

apep

Apep, Āapep, or Apophis in Greek, is the chief chthonic monster in the Egyptian cosmogony, born during the dark times of the First Intermediate Period and depicted as an enormous serpent with winding coils or alternatively as a giant crocodile, or with a human head and hands as in the Stele of Taqayna. He is described as being a hundred and twenty cubits (55 meters) long, or otherwise thirty cubits (14 meters) long, with the first eight cubits made of flint and with coils like sandbanks, lying on a sandbank 450 cubits (205 meters) long.

Apep is darkness, cloud, wind, rain, mist, and storm. The antithesis of light and life, his primary goal is the destruction of the sun god Ra and his solar barque, causing the elimination of light and day and the victory of chaos and darkness. Assisted by a retinue of lesser demons and serpents – the mesu betshet or “children of rebellion”, the snakes Seba, Af, and Nak, and the crocodile Seshsesh – he hides under the earth and below the horizon, and attempts to swallow Ra’s barque every night. Ra, aided by his cortège of gods, thwarts Apep’s attempts time and time again, allowing the sun to rise once more. Occasionally Apep gains the upper hand, causing storms, earthquakes, and solar eclipses, but those end as Ra is cut free from Apep’s stomach. The serpent’s inevitable fate is to be chopped up into pieces and cast back into the abyss, but he always returns the following night, as full of malice and venom as ever, in an endless cycle of destruction.

In a mythology revolving around the sun, Apep, sworn enemy of Ra, darkness personified, is as evil a creature as could exist in the Egyptian pantheon. Some degree of respect was granted him; the Hyksos pharaoh Apepi (r. 1590 – 1550 BCE) took him as his namesake, in a perverse move likely intended to instill fear in the native Egyptians. As a deity, he was never worshipped, but always avoided, spited and mutilated in effigy during natural disasters.

The apotropaic “Book of Overthrowing Apep” (4th century BCE) provides helpful instructions for the faithful, including exhortations for “Spitting on Apep”, “Trampling on Apep with the Left Foot”, “Taking the Knife to Smite Apep”, “Taking the Lance to Smite Apep”, “Putting Apep on the Fire”, “Fettering Apep”, and other such activities. The Book of the Dead features the soul of the deceased piercing Apep, praying for aid in destroying Apep at the apex of his power. Apep’s gruesome punishment is described at length – he is to be speared, stabbed with knives, each bone of his body separated by red-hot knives, scorched, roasted, and consumed by fire. Each name of Apep had to be cursed separately, and the Papyrus of Nesi-Amsu lists the serpent’s many names.

In time the role of Apep as the enemy of the Sun overlapped with that of the desert god Set, once the primary defender of the solar barque from Apep’s depredations, such that Apepi is described in ca. 1274 BCE as a monolatrous worshipper of Set.

References

Aldington, R. and Ames, D. trans.; Guirand, F. (1972) New Larousse Encyclopedia of Mythology. Paul Hamlyn, London.

Ames, D. trans. (1965) Egyptian Mythology. From Mythologie Generale Larousse. Paul Hamlyn, London.

Budge, E. A. W. (1913) The Papyrus of Ani: a reproduction in facsimile, vol. I. G. P. Putnam, New York.

Budge, E. A. W. (1913) The Papyrus of Ani: a reproduction in facsimile, vol. II. G. P. Putnam, New York.

Budge, E. A. W. (2015) The Gods of the Egyptians, vol. I. Dover Publications Inc., New York.

Budge, E. A. W. (2015) The Gods of the Egyptians, vol. II. Dover Publications Inc., New York.

ElSebaie, S. M. (2000) The destiny of the world: a study on the end of the universe in the light of ancient Egyptian texts. M.A. diss., University of Toronto.

Faulkner, R. O. (1937) The Bremner-Rhind Papyrus: III: D. The Book of Overthrowing Apep. The Journal of Egyptian Archaeology 23, no. 2, pp. 166-185.

Simpson, W. K., Faulkner, R. O., and Wente, E. F. (2003) The Literature of Ancient Egypt. Yale University Press, New Haven.

Turner, P. (2012) Seth – a misrepresented god in the ancient Egyptian pantheon? PhD diss., University of Manchester.

Wilkinson, R. H. (2003) The Complete Gods and Goddesses of Ancient Egypt. Thames and Hudson, London.

Atui Koro Ekashi

Variations: Old Man of the Sea

atui-koro-ekashi

Atui Koro Ekashi, the “Old Man of the Sea”, is briefly mentioned in tales from the Ainu of Hokkaido, Japan. It looks like an enormous bag, and it can generate a powerful suction from its mouth to engulf whales and ships into its bloated bulk.

A boat managed to scare off the atui koro ekashi when one sailor threw his loincloth into the creature’s mouth. Even giant bag-monsters find loincloths disgusting, and the boat was released.

References

Chamberlain, B. H. (1888) Aino Folk-Tales. The Folk-Lore Society XXII, C. G. Röder, Leipzig.

Agrippa

Variations: Égremont, Vif

Agrippa

In Brittany, the Agrippa is one of the most feared and malevolent grimoires, a living book with a mind of its own. Its name in Tréguer is derived from that of Heinrich Cornelius Agrippa, but it is also known as Égremont in Châteaulin and Vif (“Alive”) around Quimper.

An agrippa is enormous, standing fully as tall as a man. Its pages are red, while its letters are black – although some variants exist with black pages and red text. It contains the names of all the devils, and how to summon them.

Agrippas are living, malicious creatures, and resent being read. An untamed agrippa will display only blank pages. To get the letters to appear, the agrippa must be battled, thrashed, and beaten like a stubborn mule. A fight with an agrippa can last hours, and victors come out of it exhausted and drenched in sweat. When not in use, an agrippa must be chained to a strong, bent beam.

Only priests can be trusted to keep agrippas, as they have the training and the force of will required to master it. They use it to deduce the fate of the dead by calling upon all the demons in order; if none will admit to having taken the deceased’s soul, then they were saved. Long ago all priests had agrippas, and a newly-ordained priest would inexplicably find one on his table. However, agrippas have since found their way into the hands of laymen, and the temptation to use them can be very strong. A priest will not be able to sleep well as long as one of his parishioners has an agrippa.

Uninitiated readers of the agrippa will always smell of sulfur and brimstone, and walk awkwardly to avoid treading on stray souls. A man with an agrippa will find himself incapable of destroying it – a task that will become increasingly desperate, as possession of an agrippa will prevent entry into Paradise. Loizo-goz, a man from Penvénan, tried to rid himself of his agrippa by dragging it away to Plouguiel on the end of a chain, but came back home to find it had returned to its usual place. He then tried burning it, but the flames recoiled from the book. Finally he dumped the agrippa into the sea with rocks tied to it, only to see it climb out of the water, shake its shackles off, and make a beeline for its suspended perch. Its pages were perfectly dry. Loizo-goz resigned himself to his fate.

Eventually a priest will arrive to save the owner of an agrippa. He will wait until the unfortunate is at death’s door, whereupon he will come to his deathbed. “You have a very heavy burden to carry beyond the grave, if you do not destroy it in this world”, he tells him. The agrippa is untied and brought down, and while it tries to escape, the priest exorcises it, and sets fire to it himself. He then collects the ashes, places them in a sachet, and puts them around the dying man’s neck, telling him “May this weigh lightly upon you!”

Other times a priest will have to save a man whose reading of the agrippa took him too far. A Finistère parson found his sacristan missing, and his agrippa open wide on the table. Understanding that the sacristan had summoned the devils and been unable to dismiss them, he started calling upon them one by one until they released him. The sacristan was blackened with soot and his hair was scorched, and he never told a soul of what had transpired.

References

Le Braz, A. (1893) La Légende de la Mort en Basse-Bretagne. Honoré Champion, Paris.

Luzel, F. M. (1881) Légendes Chrétiennes de la Basse-Bretagne, v. II. Maisonneuve et Cie, Paris.

Seignolle, C. (1964) Les Évangiles du Diable. Maisonneuve et Larose, Paris.

Araǵanaqlta’a

Variations: AraGanaqlta’a, AraGanaGalta’a; AraGanaqlate’e, AraGanaGalate’e; Owner of the Snakes, Father of the Snakes

Araganaqltaa

Araǵanaqlta’a is the father or owner of the snakes in Argentinian Toba folklore. It can be found in a range of habitats, but usually likes rivers and deep caves with access to water. In addition to snakes, which are all under its command, it is associated with water, rainbows, and storms.

The araǵanaqlta’a appears as a large, multicolored snake, 10 meters or more in length, resembling a bushmaster or fer-de-lance. It has a red crest, its “sign” (ndage), on top of its head, and a sawlike structure on either side of its body that allows it to move. An araǵanaqlta’a’s tail ends in two hooks which it uses to hold prey. The females are known as araganaqlate’e, the mother of the snakes.

Araǵanaqlta’a are shapeshifters, adjusting to fit their environment, and are also known in the form of four-legged snakes, as humans in elegant business attire, or as rheas with colorful necks. No matter what shape it takes, however, the araǵanaqlta’a always has its characteristic ndage, which identifies it as a powerful mythical creature.

Araǵanaqlta’a are intelligent and enjoy human conversation. These snakes will punish desecrators of nature and persecutors of snakes, but will reward those who they find worthy. After a hunter treated an araǵanaqlta’a with respect and obeisance, the snake promised him that he would have all he would ever need, and taught him how to heal the sick with his words.

References

Wilde, G. and Schamber, P. (2006) Simbolismo, Ritual, y Performance. Paradigma Indicial, Buenos Aires.

Wright, P. G. A semantic analysis of the symbolism of Toba mythical animals. In Willis, R. (Ed.) (1990) Signifying Animals: Human Meaning in the Natural World. Unwin Hyman, London.

Wright, P. G. (2008) Ser-en-el-sueño. Editorial Biblos, Buenos Aires.

Abúhukü

Variations: Abúhuwa (pl.)

Abuhuwa

The victims of the Abúhuwa, the rainforest demons of the Cubeo people of the Colombian Amazon, are easily recognized. An abúhukü will cut a hole in the skull before sucking out the contents of the body. Sometimes prey is rolled in palm leaves and tenderized. Either way, they leave an empty skin hanging from a branch.

Abúhuwa are nocturnal creatures who embody disease, death, and all that is evil. They associate with the spirits of dead poisoners, murderers, and male adulterers, and are described as misty creatures from the realm of darkness. Their name is derived from “whiteness”, or the foaming of rapids. Like almost all other Amazonian ogres, the abúhuwa are hairy and foul-smelling, associating them with bestial sexuality and death respectively. In addition to that, they have an extra face in the back of their head, and sticky bodies that make escape from their embrace impossible. The females have long pendulous breasts and prefer to kill men, while the males attack women, often killing mothers and abducting their children to raise as their own. Such abúhuwa changelings become cannibals themselves.

The abúhuwa were once far more common, and were allied with a race of evil jaguars that worked with them to decimate human populations. Humanity got a respite after a series of floods and fires that reduced the numbers of both predators.

Abúhuwa are fortunately quite stupid, and can easily be outwitted by children. They are relegated to the status of nursery bogies, reflected in a sort of tag game where one child plays the part of the abúhukü. The grotesqueness of the abúhuwa makes them easier to confront and mock.

Armpit hair from an abúhukü makes a potent ingredient in poisons. To obtain it, an abúhukü must be caught during a lunar eclipse, and the hair from its left armpit must be cut with a corn husk, reduced to ash, mixed with water and turned into paste, and left to dry. It keeps well in a gourd sealed with beeswax.

Capsicum smoke is toxic to abúhuwa, and they can be easily driven away by burning peppers. When killed, they turn into sloths.

References

Goldman, I. (1979) The Cubeo Indians of the Northwest Amazon. University of Illinois Press, Urbana.

Goldman, I. (2004) Cubeo Hehénewa Religious Thought. Columbia University Press, New York.

Smith, N. J. H. (1996) The Enchanted Amazon Rain Forest. University Press of Florida, Gainesville.

Az’-i-wû-gûm Ki-mukh’-ti

Variations: Walrus Dog

Aziwugum

Az’-i-wû-gûm Ki-mukh’-ti, the “Walrus Dog”, can be found roaming the rugged coastlines of Alaska. While not walrus-like, it lives with herds of walrus and acts as a protector of sorts. It is one of Raven’s many creations.

An az’-i-wû-gûm ki-mukh’-ti is rather like a large dog in general appearance, smaller than a walrus, elongate and slender, with a long, powerful rounded tail. Its body is covered with tough black scales which make it impervious to all but the best spears.

Walrus hunters in the Bering strait fear the az’-i-wû-gûm ki-mukh’-ti. Its muscular tail can easily kill a man, and at least one case is known of a walrus dog attacking an umiak and killing all aboard.

References

Nelson, E. W. (1900) The Eskimo about Bering Strait. Extract from the Eighteenth Annual Report of the Bureau of American Ethnology, Government Printing Office, Washington.