Darkness and Night

Romŝiwamnari’

Variations: Romŝiwamnare’

Romsiwamnari

The Romŝiwamnari’ are forest and cave demons, known to the Šerente people of Tocantins, Brazil. They look like large birds with flabby, flightless bat’s wings, armed with beaks like scissors. Their call is an eerie whistle. Romŝiwamnari’ also appear as tapirs, or as stout humans with prominent teeth and a howler monkey’s tail. When in human guise, a romŝiwamnari’ resembles the Pope – a relic of missionary activity in Brazil.

Romŝiwamnari’ not only prey upon the living, but also ambush and consume the souls of the dead. A sufficiently powerful shaman can kill them while in the realm of death, but other souls are greedily devoured.

A man of the krara’ society and his pregnant wife once encoutered a pair of romŝiwamnari’ in a cave. The man held the monsters off as long as he could while his wife escaped, but he was outmatched and decapitated by the romŝiwamnari’. The woman brought the news to the rest of the village, and the other krara’ launched an assault on the romŝiwamnari’ cave. Three of the villagers were killed in the battle, but they slew the two romŝiwamnari’ – unaware that there were two more in hiding. However, the boy the woman gave birth to grew into a mighty hero in less than a year, and he avenged his father by burning the romŝiwamnari’ bones and killing the other two demons. The romŝiwamnari’ were not seen again in that area.

References

Crocker, W. H.; Giaccaria, B.; Heide, A.; Lea, V.; Melatti, J. C.; Nimuendajú, C.; Seeger, A.; Verswijver, G.; Vidal, L.; Wilbert, J. and Simoneau, K. (eds.) (1984) Folk Literature of the Gê Indians, v. 2. UCLA Latin American Center Publications, University of California, Los Angeles.

Nimuendajú, C.; Lowie, R. H. (trans.) (1942) The Šerente. The Southwest Museum, Los Angeles.

Skoffín

Variations: Skoffin; Skuggabaldur, Finngalkn, Fingal; Urdarköttur, Naköttur; Modyrmi

Skoffin

The Skoffín is one of a complex of Icelandic fox-cat hybrids with a lethal gaze, combining the cunning of the fox with the cruelty of the cat. This group also includes the Skuggabaldur, Urdarköttur, and Modyrmi, all of which are variations on the same theme; they are also linked to the “demon harriers”, foxes sent by sorcerers to maul livestock.

A skoffín is born from the union of a male Arctic fox and a female tabby cat, and resembles both of them. Its gaze is so deadly that everything it looks at dies immediately, without needing to see it. Its exact appearance varies; it may even change color with the seasons like the Arctic fox does. Reports suggest that skoffíns are short-haired, with bald patches of skin throughout.

Skoffín kittens are born with their eyes wide open. If not destroyed immediately, they sink into the ground and emerge after 3 years of maturation. It is therefore imperative to kill sighted kittens before they can disappear into the ground. When a litter of three sighted kittens was born at a farm in Súluholt, they were placed in a tub of urine to prevent their descent into the earth, and were drowned by placing turf on top of them. The entire tub was then tossed onto a pile of manure and hay and set on fire. The mother cat was also killed.

Skoffíns are irredeemably vile and malicious, and satisfy their appetite for destruction by killing humans and livestock alike. They are best shot from a safe distance, ideally with a silver bullet and after having made the sign of the cross in front of the barrel, or having a human knucklebone on the barrel. Hardened sheep dung makes equally effective bullets.

Thankfully, skoffíns are not immune to their own gaze. An encounter between two skoffíns will lead to the death of both of them. As with basilisks, mirrors are their bane. Once a skoffín stationed itself on the roof of a church, and the parishioners started dropping dead as they left the building. The deacon understood what was going on, and had the rest of the congregation wait inside while he tied a mirror to a long pole and extended it outside to the roof. After a few minutes he gave the all-clear, and they were able to leave the church safely, as the skoffín had perished immediately upon seeing its reflection.

Eventually, confusion with the basilisk of the mainland muddled the skoffín’s image, leading to some accounts claiming it was hatched from a rooster’s egg.

The skuggabaldur (“shadow baldur”) or finngalkn has the same parentage as the skoffín, but is born of a tomcat and a vixen. It has very dark fur shading to black, sometimes has a deadly gaze, and preys on livestock. It may be killed in the same way as the skoffín. One particularly destructive skuggabaldur in Húnavatnssýslur was tracked down and killed in a canyon; with its last breath, it exhorted its killers to inform the cat at Bollastadir of its death. When a man repeated that incident at a Bollastadir farm, a tomcat – no doubt the skuggabaldur’s father – jumped at him and sank its teeth and claws into his throat. It had to be decapitated to release its hold, but by then the man was dead.

The urdarköttur (“ghoul cat”) or naköttur (“corpse cat”) is of less certain parentage. It may be a hybrid, but other accounts state that any cat that goes feral in Iceland eventually becomes an urdarköttur, and all-white kittens born with their eyes open will sink into the ground and re-emerge after three years in this form. Shaggy, white or black furred, growing up to the size of an ox, these felines kill indiscriminately and dig up corpses in graveyards. It may be killed in the same way, and is attached to the same story as the Bollastadir cat. Gryla’s pet, the Yule Cat, is most likely an urdarköttur.

The modyrmi (“hay wormling”) is a canine variant, created when puppies born with their eyes open sink into the ground and reappear after three years as wretched, virulent monsters. The specifics are the same as with the skoffín.

References

Boucher, A. (1994) Elves and Stories of Trolls and Elemental Beings. Iceland Review, Reykjavik.

Hermansson, H. (1924) Jon Gudmundsson and his Natural History of Iceland. Islandica, Cornell University Library, Ithaca.

Hlidberg, J. B. and Aegisson, S.; McQueen, F. J. M. and Kjartansson, R., trans. (2011) Meeting with Monsters. JPV utgafa, Reykjavik.

Stefánsson, V. (1906) Icelandic Beast and Bird Lore. The Journal of American Folklore, vol. 19, no. 75, pp. 300-308.

Chonchón

Variations: Chonchon, Chonchoñ, Chon Chón, Chuncho, Chucho, Chuchu, Chaihue; Chonchones (pl.); Cocorote, Corocote (Venezuela); Cuscungo (Ecuador); Tecolote, Telocote (Mexico)

Chonchon

The Chonchón is a bird of ill omen from Chile and Argentina; it originally hails from Araucanian Mapuche folklore. Chonchón is also the name of a kind of kite.

In its simplest form it is a bird of the night, an owl (Strix rufipes) that flies on silent wings during the night to announce illness, death, or some other unwelcome event. When its croaking is heard it is advised to throw ash into the air and utter a few prayers in the hopes of turning away its evil.

The chonchón is also said to be a calcu or evil sorcerer in disguise. It resemble a human head, with oversized wing-like ears that allow it to fly. During the night, these sorcerers’ heads detach themselves from their bodies and fly around to cause mischief, invisible to most, their ominous tué, tué, tué call announcing misfortune. They have the same powers as sorcerers do, and have been known to suck the blood of sleepers.

In order to repel chonchones, several methods are recommended. These include drawing a Solomon’s seal on the ground, laying out a waistcoat in a specified manner, or reciting certain phrases or hymns such as the Magnificat, the Doce Palabras Redobladas, “Saint Cyprian goes up, Saint Cyprian goes down, Saint Cyprian goes to the mountain, Saint Cyprian goes to the valley”, or “Jesus goes ahead, follow him behind”. Doing any of these actions forces the chonchón to leave, or even fall to the ground where it can be destroyed. If the headless body of a chonchón sorcerer is found, turning it onto its stomach prevents the chonchón from returning to it. Finally, a more humane means of dealing with a chonchón is to yell “Come back tomorrow for some salt!” The next day, the chonchón in its human guise will show up and sheepishly request the promised salt. Except perhaps for the last method, most interference with the ways of chonchones will eventually incur the revenge of the chonchón or its friends.

One chonchón was reportedly grounded in Limache when someone made a Solomon’s seal, causing a large bird with red wattles to fall out of the sky. It was decapitated and its head fed to a dog, whose belly swelled up as though it had eaten a human head. Later the local gravedigger told that unknown persons had come to bury a headless body.

Not all chonchones are irredeemably evil, however. A Mapuche man in Galvarino once woke up early in the morning to find his wife’s body without her head. He immediately realized that she was a chonchón, and turned the body onto its stomach to prevent the head from reattaching. As expected, a chonchón soon flew heavily into the house, flapping and staggering as though blind. It then turned into a dog and whined pleadingly to be reunited with its body. The man took pity on it and allowed it to do so, and it became his wife once more. “Every night I leave, without you knowing, and visit distant lands”, she explained. She begged him not to tell anyone, and swore she would never harm him, and both kept their word; the story became known only after the wife died of natural causes.

Some authorities separate the chonchón from the chuncho, with the former being the sorcerous flying head and the latter the owl. Their calls are also different, with the chuncho hooting chun, chun, chun. They have further owl equivalents in the Venezuelan cocorote, the Ecuadorian cuscungos, and the Mexican tecolote. It is also compared to the myth of the voladora, a witch who flies while cackling loudly.

All this is quite unfair to the owls themselves, which benefit the farmers by eating mice, rats, and other vermin.

References

Aguirre, S. M. (2003) Mitos de Chile. Random House, Editorial Sudamericana Chilena.

Borges, J. L.; trans. di Giovanni, N. T. (1969) The Book of Imaginary Beings. Clarke, Irwin, & Co., Toronto.

Cifuentes, J. V. (1947) Mitos y supersticiones (3rd Ed.). Editorial Nascimento, Santiago, Chile.

Coluccio, F. and Coluccio, S. (2006) Diccionario Folklórico Argentino. Corregidor, Buenos Aires.

Rodríguez, Z. (1875) Diccionario de Chilenismos. El Independiente, Santiago.

Soustelle, G. and Soustelle, J. (1938) Folklore Chilien. Institut International de Coopération Intellectuelle, Paris.

Raiju

Variations: Raijū, Thunder-animal, Thunder-beast

Raiju

In Japan, it is said that lightning cannot pass through a mosquito-net – and neither can the Raiju. These creatures also hate the smell of incense.

A raiju, or thunder-beast, ranges from dog to squirrel in general appearance, but usually resembles a badger. It falls from the sky with the lightning, and jumps from tree to tree. After the storm has passed, evidence of the raiju’s presence can be seen in the torn, deeply gouged treetrunks and woodwork where a raiju dug its claws in. Such raiju-damaged trees can be harvested for bark that cures toothache.

Raijus will pounce on anyone taking shelter beneath a tree, and will enter any house unprotected by mosquito netting or incense. They also love to eat human navels, and so it is vital to keep one’s navel protected during a thunderstorm, sleeping face-down if necessary.

Despite their elusive nature, raijus have been captured on multiple occasions. The Edo period in particular has many such cases across Japan, and it is believed the Chinese Bencao gangmu text was the inspiration for the raiju craze. One raiju got tangled in the ropes of a well and was taken alive. Another raiju was exhibited (for a fee) in a brass cage in the Temple of Tenjin in Matsue. It looked like a badger, and was said to sleep during fair weather, but during storms it would become active, with its eyes flashing.

The masked palm civet or hakubishin (Paguma larvata) is the most likely contender for the originator of the raiju. This badger-like animal was brought over to Japan from mainland Asia perhaps as early as the Edo period, its unfamiliar nature leading to tales of lightning beasts.

References

Foster, M. D. (2015) The Book of Yokai. University of California Press, Berkeley.

Hearn, L. (1910) Glimpses of Unfamiliar Japan (Second Series). Bernhard Tauchnitz, Leipzig.

Baxbakwalanuxsiwae

Variations: Baxbaxwalanuksiwe, Baxbakualanuxsi’wae, Baqbakualanusi’uae, Baqbakualanosi’uae, Baqbakualanuqsi’uae, Baqbakua’latle, Cannibal-at-the-North-End-of-the-World, He-Who-First-Ate-Man-at-the-Mouth-of-the-River, He-Who-First-Ate-Humans-on-the-Water, Ever-More-Perfect-Manifestation-of-the-Essence-of-Humanity, Man-Eater

Baxbaxwalanuksiwe

Baxbakwalanuxsiwae is the greatest and most terrifying of beings in Kwakwaka’wakw folklore. His name is alternately translated as “Cannibal-at-the-North-End-of-the-World” and “He-Who-First-Ate-Man-at-the-Mouth-of-the-River”; “Ever-More-Perfect-Manifestation-of-the-Essence-of-Humanity” is a more sanitized and euphemistic version. “Man-Eater” succinctly describes him. He is the central figure of the enigmatic Hamatsa, or “Cannibal” ceremony.

The appearance of Baxbakwalanuxsiwae is horrifying. He is anthropomorphic or bearlike in appearance. His entire body is covered in gaping, snapping, bloody mouths, and his call is “hap, hap, hap” (“eat, eat, eat”). His house is covered in red cedar bark, with blood-red smoke pouring out of the chimney.

He is attended by a number of equally vile creatures. His wife Qominaga, wearing red and white cedar bark, and his slave Kinqalalala, bring him his human meals. Qoaxqoaxualanuxsiwae, the “Raven-at-the-North-End-of-the-World”, pecks out his victims’ eyes. Hoxhogwaxtewae, “Hoxhok-of-the-Sky”, a giant crane, cracks skulls with its very long beak and devours the brains. Gelogudzayae (“Crooked-Beak-of-the-Sky”) and Nenstalit (“Grizzly-Bear-of-the-Door”) stand guard. These monstrous bird-ogres are all an extension of Baxbakwalanuxsiwae himself; they are his eyes and ears, and nothing can hide from them.

A wise shaman once encountered Baxbakwalanuxsiwae while hunting in the mountains. He was captured by Qominaga, who shouted to Baxbakwalanuxsiwae “come and devour him!” The man managed to squirm out of Qominaga’s grip, losing all his hair in the process, and was chased by Baxbakwalanuxsiwae through forests and caves. Eventually he tricked Baxbakwalanuxsiwae, luring him into a pit trap. The ogre and his wife fell into the pit and were incinerated; the shaman blew into the ashes, and they became the bloodthirsty mosquitoes of the Earth.

The Hamatsa ceremony itself tells the tale of Baxbakwalanuxsiwae possessing the young initiate, making him go into a frenzy where he gnashes, bites, and shouts “hap, hap, hap”. He is then symbolically exorcised, tamed, and inducted into the society. Baxbakwalanuxsiwae and his attendants are represented with spectacular, ornately carved masks worn by the Hamatsa dancers.

References

Boas, F. (1897) The Social Organization and the Secret Societies of the Kwakiutl Indians. Government Printing Office, Washington.

Bouchard, R. and Kennedy, D.; Bertz, D. trans. (2002) Indian Myths and Legends from the North Pacific Coast of America. Talonbooks.

Hays, H. R. (1975) Children of the Raven: The Seven Indian Nations of the Northwest Coast. McGraw-Hill Book Company, New York.

McDowell, J. (1997) Hamatsa: The Enigma of Cannibalism on the Pacific Northwest Coast. Ronsdale Press.

Alicanto

Alicanto

The Alicanto is a glowing nocturnal bird comparable to the Carbuncle, perhaps sharing the same folkloric origin. It is  known to inhabit Chile, and has been reported from Atacama, San Bernardo, Santiago, Talagante, and Tarapacá.

Alicantos feed exclusively on metal ores, and take on the color of the metal they ingest – a gold-eating alicanto emits a golden light, while the silver-eating variety glows a cold metallic gray. The rare copper-eating alicanto is greenish, with large wings, a hooked beak, long legs, and sharp claws. Due to its phosphorescence, an alicanto does not cast a shadow. The eyes are bright and gleam silver.

These birds are flightless, but their wings are perfectly functional. They will often gorge themselves on metal, filling their crop so much that they cannot fly. At best they run fast with their wings held open; a full alicanto can barely drag itself along the ground.

Alicantos live around mines and hidden treasure, and nest in small caves. The female always lays two eggs, the shells of which are made of the metal she eats.

As an alicanto indicates the presence of precious metal, finding one can be highly lucrative. For that reason they are sought out by prospectors, engineers, miners, and unscrupulous looters hoping that the birds will lead them to rich veins. However, an alicanto is highly protective of its food sources, and if it knows it’s being followed, it will stop glowing and disappear into the darkness – or worse, lead its pursuers to a cliff.

References

Aguirre, S. M. (2003) Mitos de Chile. Random House, Editorial Sudamericana Chilena.

Cifuentes, J. V. (1947) Mitos y supersticiones (3rd Ed.). Editorial Nascimento, Santiago, Chile.

Duphon

Duphon

Eagle-owls are impressive animals. As the largest owls, they are top predators in their environments, even feeding on other birds of prey. Their size and eerie calls have ensured them a place in the folklore of many cultures.

It should then be unsurprising that the eagle-owl has been reinterpreted as a supernatural creature. The Duphon can be found in the Hautes-Alpes region of France, where it braids horse manes, pinches young women, and causes mischief and mayhem. The town of Serres preserves a duphon lair in the form of a stone door and ruined ramparts, known as the Trou du Duphon (“The Duphon’s Hole”).

References

van Gennep, A. (1948) Le folklore des Hautes-Alpes, Tome II. J. P. Maisonneuve et Cie, Paris.

del Hoyo, J.; Elliott, A.; Sargatal, J.; Christie, D.A.; & de Juana, E. (eds.) (2013) Handbook of the Birds of the World Alive. Lynx Edicions, Barcelona.

Ladoucette, J. C. F. (1848) Histoire, topographie, antiquités, usages, dialectes des Hautes-Alpes. Gide et Cie, Paris.

Nurikabe

Nurikabe

The Nurikabe (“plaster wall”) is a type of yokai that resembles a large wall with varying amounts of anthropomorphic elements. It may have legs, hands, and facial features; sometimes it looks somewhat like a flattened elephant with three eyes. Nurikabe were first reported from Kyushu, specifically Fukuoka and Oita Prefectures, but have since then moved to the rest of Japan.

Nighttime travelers are the primary targets of the nurikabe. It appears without warning, blocking further movement, and any attempts to bypass it are futile. Sometimes it impedes without materializing, slowing travelers down as though they were slogging through tar.

Nurikabe will disappear if struck at the base with a stick, but doing so to the upper part of the wall has no effect.

The tanuki no nurikabi, or nurikabe caused by tanuki, is a variant from Oita Prefecture. It prevents its victims from seeing ahead of them.

References

Foster, M. D. (2015) The Book of Yokai. University of California Press, Berkeley.

Palis

Variations: Pālīs, Pa-lis, Pali (erroneously)

Palis

The Palis (“foot-licker”; rhymes with “police”) can be encountered in the deserts of Iran. There is no description given for this creature, but its appearance is presumably as vile as its habits.

A palis is a vampiric creature that preys on sleeping travelers. It locates their feet and proceeds to lick the soles, steadily draining blood away until the host dies.

Most means of thwarting a palis revolve around concealing one’s feet. The palis is thankfully rather stupid, and can be easily convinced to give and go elsewhere. The best-known method of dealing with a palis was pioneered by two muleteers from Isfahan, who went to sleep in the desert with the soles of their feet touching, blanketing themselves so that only their heads were visible. When a palis arrived, it circled for hours, searching vainly for their feet all night long. By daybreak it slunk away, lamenting its bad luck. “I have wandered through a thousand and thirty-three valleys, but I have never seen a man with two heads!”

References

Browne, E. G. (1893) A Year Amongst the Persians. Adam and Charles Black, London.

Christensen, A. (1941) Essai sur la Démonologie Iranienne. Ejnar Munksgaard, Copenhagen.

Dubois, P.; Sabatier, C.; and Sabatier, R. (2005) The Complete Encyclopedia of Elves, Goblins, and Other Little Creatures. Abbeville Press.

Masse, H. (1954) Persian Beliefs and Customs. Behavior Science Translations, Human Relations Area Files, New Haven.