Yam Bhaya Akhoot

Variations: Abang Aku (Malay, corruption), A Bao a Qu (corruption)

The Yam Bhaya Akhoot is a mysterious, amorphous being that lives at the bottom of the stairway of the Vijay Stambha, the Tower of Victory, in Chittorgarh, India. By night it haunts the Bhimlat Kund water tank.

Normally the Yam Bhaya Akhoot is in a dormant state, and is invisible. But when visitors start climbing the tower, it follows them up the stairs, remaining on the well-worn outside the steps. It can see through its whole body. Blue light starts to glow through its skin, which is translucent and feels like the skin of a peach. With each step covered its shape becomes clearer and its blue glow stronger. Tentacular appendages appear at the halfway point of the staircase.

It will only follow a fully self-realized person to the top of the stairs. If the Yam Bhaya Akhoot realizes that the person it’s following is unworthy, it lets out a sigh like the rustling of silk and tumbles down the stairs all the way back to the first step, where it awaits the next visitor. But if the person it follows is fully self-realized and blameless, then it will reach the top with them, become their aura, and guide them to Nirvana. This event has happened only once, and sadly is probably impossible today since the top of the tower was covered by a dome in more recent times.

Ethereal and benign, the Yam Bhaya Akhoot’s origin may be more sinister. One suggestion is that it is the ghost of the leader of the Nakshatra Meenu, the giant brittle stars that invaded the Konkan Coast. It had been captured and presented generations later to the ruler of Mewar.

In Malaysia the Yam Bhaya Akhoot is known as Abang Aku, probably a corruption of its name and which can be read as “elder brother”. This is turn was further corrupted to “A Bao A Qu”, a term which was used and popularized by J. L. Borges. Furthermore, Borges also confusingly attributes it to either C. C. Iturvuru’s On Malay Witchcraft or Richard Francis Burton’s The Thousand and One Nights depending on the version of his book.

References

Bhairav, J. F. and Khanna, R. (2020) Ghosts, Monsters, and Demons of India. Blaft Publications, Chennai.

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

Borges, J. L.; trans. di Giovanni, N. T. (2002) The Book of Imaginary Beings. Vintage Classics, Random House, London.

Borges, J. L. (1978) El Libro de los Seres Imaginarios. Emece Editores, Buenos Aires.

Borges, J. L.; trans. Hurley, A. (2005) The Book of Imaginary Beings. Viking.

Borges, J. L. (2009) Manual de Zoologia Fantastica. Fondo de Cultura Economica, Mexico.

Loch Oich Monster

Somewhat less famous than its neighbor in Loch Ness, the Loch Oich Monster is known from the Great Glen of Scotland and Inverness-shire.

It was notably spotted on August 13, 1936 by Alderman Richards and his companions while out boating on Loch Oich near Laggan. They described the monster as a strange creature with two humps, like a snake’s coils, each three feet in height, three feet long, and three feet apart. The head was shaggy and like that of a dog. The entire body was black in color.

References

Fleming, M. (2002) Not of this World: Creatures of the Supernatural in Scotland. Mercat Press, Edinburgh.

MacGregor, A. A. (1937) The Peat-Fire Flame: Folk-tales and Traditions of the Highlands and Islands. The Moray Press, Edinburgh.

Beast of Barrisdale

Variations: Wild Beast of Barrisdale, Loch Hourn Monster

The Beast of Barrisdale lives near Loch Hourn in Scotland. Unlike other lake monsters, it has three legs, two in front and one in back, which leave distinctive tracks in Barrisdale Bay. It also has huge wings which allow it to fly. It makes its lair in the Knoydart Hills, near the dark cliffs of Ladhar Bheinn.

At the end of the 19th century, a crofter from Barrisdale said he frequently saw it soaring high over the Knoydart hills. Once it chased him with malicious intent, but he made it home safely – slamming the door in its face, no less, as he used to relate. An old man by the name of Ranald MacMaster also claimed to have found the tracks of the monster in the hills and along the sandy beaches around Barrisdale Bay. The monster’s frightful roar is said to be heard by night.

References

Fleming, M. (2002) Not of this World: Creatures of the Supernatural in Scotland. Mercat Press, Edinburgh.

MacGregor, A. A. (1937) The Peat-Fire Flame: Folk-tales and Traditions of the Highlands and Islands. The Moray Press, Edinburgh.

Mitchell, W. R. (1990) It’s a Long Way to Muckle Flugga: Journeys in Northern Scotland. Souvenir Press, London.

Slide-rock Bolter

Variations: Macrostoma saxiperrumptus (Cox)

The greatest hazard of the Colorado mountains is not avalanches or bears, but rather the Slide-rock Bolter. This is a colossal creature the size of a whale. Its enormous mouth, something like that of a sculpin, goes behind its small eyes and ears, and drools copious amounts of thin grease from the corners. The flipper-tail is separated into grappling hooks, which allow the slide-rock bolter to cling to the top of a ridge or mountain.

Slide-rock bolters live where the slopes are steeper than 45°. They can wait for days until prey comes within reach – typically a clueless animal such as a tourist. When a slide-rock bolter spots a tourist, it releases its hook-tail and slides down the slope, lubricated by its grease secretion. It slides like a nightmarish toboggan, bulldozing trees and obstacles, snapping up the tourist, and, carried by momentum, traveling back up to the top of another slope. There it sinks its hooks in and goes back to waiting.

Guides have become increasingly reticent about leading treks through bolter country, as entire groups of tourists can be lost to the behemoths. Slide-rock bolters can be lured away with appropriate tourist decoys – scarecrows with Norfolk jackets, knee breeches, and Colorado guidebooks. One ranger near Ophir Peaks rigged such a tourist decoy with powder and blasting caps, luring in the bolter at Lizzard Head. The detonation scattered enough bolter flesh to feed local vultures for the rest of the season.

References

Cox, W. T. (1910) Fearsome Creatures of the Lumberwoods with a Few Desert and Mountain Beasts. Judd and Detweiler, Washington D. C.

Fad Felen

Variations: Fall Felen

Fad Felen

When the Fad Felen, the “Yellow Pestilence”, “Yellow Death”, or “Yellow Plague”, came to Wales in the 540s, it took the form of a column of watery cloud, one end on the ground and the other high in the air. Any living creature caught in the pestiferous pillar died or sickened to death. It was called the Yellow Pestilence because of the livid, bloodless complexion of those stricken by it. Those physicians who tried to cure the afflicted themselves took ill and died.

Taliesin the poet prophesied the death of Maelgwn Gwynedd, King of North Wales. “A strange creature will come from the marsh of Rhianedd”, he said, “to punish the crimes of Maelgwn Gwynedd; its hair, its teeth, and its eyes are yellow, and this will destroy Maelgwn Gwynedd”. This manifestation of the Fad Felen was perhaps a hideous hag with baleful eyes, in the same way as the ague is referred to as the wrach or hen wrach (the “hag” or “old hag” respectively). Other accounts speak of it as a basilisk; the poet Rhys Tenganwy mentions a scaly monster with claws and pestiferous breath.

Maelgwn Gwynedd saw the Fad Felen through the key-hole of Rhos Church, and died as a result – presumably a poetic way of saying that he died of plague in the church.

References

Llwyd, R. (1837) The Poetical Works of Richard Llwyd. Whittaker & Co., London.

Rees, W. J. (1840) The Liber Landavensis, Llyfr Teilo. The Welsh MSS Society, Llandovery.

Rhys, J. (1884) Celtic Britain. Society for Promoting Christian Knowledge, London.

Rhys, J. (1892) Lectures on the Origin and Growth of Religion. Williams and Norgate, London.

Sikes, W. (1880) British Goblins. Sampson Low, Marston, Searle, & Rivington, London.

Anaye

Variations: Alien Gods; Bil, Binaye Ahani, Ditsi’n, Hakaz Estsán, San, Sasnalkahi, Teelget, Tiein, Tse’nagahi, Tsenahale, Tsetahotsiltali, Ya’, Yeitso, and others

The Anaye or “Alien Gods” are a group of ancient monsters who plagued the Navajo. They were born as a result of a grand social experiment – the separation of the sexes. Early on in the history of humanity, men and women quarreled often. They tried living apart for a while, but boredom and starvation eventually reunited them.

It was not without repercussions. The women who had been separated from the men resorted to various implements to relieve their sexual frustration. The Anaye were “fathered” by those unnatural acts, and their parentage was expressed in various ways. Yeitso, who was “fathered” by a stone, had flint armor; the horned Teelget’s “father” was an antler; the Tsenahale inherited their avian nature from a pile of feathers; and the limbless Binaye Ahani came from a sour cactus.

Each of the Anaye was born and abandoned by their horrified mothers, but survived long enough to become a threat. They ravaged the land, killing and eating as they pleased.

The Anaye reign of terror was brought to an end by the hero twins Nayenezgani, “Slayer of Alien Gods”, and To’badzistsini, “Child of Water”. They were the sons of Tsohanoai the Sun-carrier by Estsanatlehi, “Changing Woman”, and Yolkai’ Estsan, “White Shell Woman”, respectively.

The hero twins grew up rapidly and soon decided to find their father and their purpose. Along the way they met Spider Woman, who gifted them with a calming incantation and life-feathers that would protect them in the direst of circumstances. From Spider Woman’s house they passed through a series of environmental hazards. These included Tse’yeinti’li, the “Rocks that Crush”, a narrow chasm that would clap shut and kill travelers; Lokaadikisi, the “Cutting Reeds” with knifelike leaves; Xoc Detsahi the “Needle Cactus”, a field of animate cacti with vicious spines; Saitád the “Seething Sands”, mountainous dunes that engulfed climbers; and Totsozi the “Spreading Stream” that would widen itself to drown swimmers. Each of those malevolent terrain features were outwitted and subdued into turn.

When the twins reached Tsohanoai’s house they came face to face with two bear guardians, but Spider Woman’s sacred words calmed them. They did the same with two guardian snakes, two guardian winds, and two guardian lightnings, appeasing each in turn. Once inside the twins were hidden by Tsohanoai’s attendants in the four coverings of the sky to await their father.

Tsohanoai’s arrival was tempestuous. “Who are the two who entered today?” he bellowed. But the sun-carrier’s wife responded craftily. “Who are you to speak? Two youths came here looking for their father. If you see nobody but me, whose sons are these?” In a rage, Tsohanoai seized the bundle of robes and shook them out – the robe of the dawn, the robe of blue sky, the robe of yellow evening light, the robe of darkness – and the twins came tumbling out. He threw them against spikes of white shell in the East, spikes of turquoise in the South, spikes of haliotis in the West, and spikes of black rock in the North, and throughout it all they clung to Spider Woman’s feathers and were unharmed.

“I wish those were indeed my children”, sighed Tsohanoai. From then on he came to recognize his sons, and aided them in their quest to rid the world of the Anaye. After slaying their first Anaye, the titanic Yeitso, Tobadzistsini returned home to care for his and his brother’s mothers. But Nayenezgani earned his name that day, and went on to slay the remainder of the great Anaye. After Yeitso, Nayenezgani killed the carnivorous elk Teelget, the Tsenahale birds of prey, the kicking monster Tsetahotsiltali, the Binaye Ahani and their lethal gaze, Sasnalkahi the tracking bear, and many more besides.

But not all of the Anaye were killed. Tse’nagahi, the “Traveling Stone”, was spared after it swore to do no more evil. There was also a number of minor Anaye still in hiding – wretched, lonely, threadbare creatures that inspired pity rather than fear. Each of them managed to convince Nayenezgani of its importance in the scheme of things.

When Nayenezgani went to find San (Old Age), he found a wizened old woman, white-haired, bent and wrinkled. “I have come on a cruel errand, grandmother. I am here to kill you”, he said apologetically. “Why would you kill me?” she said weakly. “I have never harmed a single person. If you kill me then the human race will stand still. Boys will not become fathers. The old will not die and make room for the young. If you spare me I will help you increase the people”. So Nayenezgani spared San.

Then he set out to find Hakaz Estsán (Cold Woman). She lived on the highest peaks where snow lies on the ground all year. She was an old woman, lean, naked, shivering from head to toe, teeth chattering, eyes streaming constantly, with only snow-buntings for company. “Grandmother, I shall be a cruel man and kill you, that men may no longer die of cold”, he told her. “Kill me if you must”, chattered Hakaz Estsán. “But without me it will be permanently hot. The land will become dry. Water will disappear, and the people will perish in turn”. So Nayenezgani spared her as well.

Next was Tiein (Poverty). This was not one but two creatures, an old man and an old woman, both clad in filthy tattered rags and crouching in an empty house. “Grandmother, grandfather, I shall be a cruel man, for I am here to kill you” he stated. “Do not kill us”, said the old man. “Without us nothing would change, everything would be static. But we make clothing wear out and make people go out and fashion new and beautiful clothes. Let us live that people may continue making new things”. So Nayenezgani spared the couple.

Then there was Ditsi’n (Hunger). This was the chief of the Hunger People, and he was a massive, obese man with nothing to eat but the little brown cactus. “I shall be cruel”, announced Nayenezgani, “and kill you that people may no longer suffer of hunger”. But Ditsi’n said “Do not kill us, for without us, people would not care about food, they would not cook and prepare meals, they would lose the pleasures of hunting and cooking”. And they were spared as well.

Of the other minor Anaye less is told. We know that Ya’ (Louse) pleaded for its life, arguing that its presence taught compassion, that people would ask their friends to groom them, and so it was spared. As for Bil (Sleep), it made its case in a more direct (and humiliating) manner – by touching Nayenezgani with his finger and sending the hero into a blissful slumber.

Only then, when Nayenezgani had returned from sparing the last of the minor Anaye, did he and his brother rest. They went to the valley of the San Juan River, and they dwell there to this day.

References

Alexander, H. B. (1916) The Mythology of All Races v. X: North American. Marshall Jones Company, Boston.

Locke, R. F. (1990) Sweet Salt: Navajo folktales and mythology. Roundtable Publishing Company, Santa Monica.

Matthews, W. (1897) Navaho legends. Houghton Mifflin and Company, New York.

O’Bryan, A. (1956) The Diné: Origin Myths of the Navaho Indians. Bulletin 163 of the Smithsonian Institution, Washington, D. C.

Reichard, G. A. (1950) Navaho Religion: A Study of Symbolism. Bollingen Foundation Inc., New York.

Skeljaskrímsli

Variations: Fjörulalli (Beach Walker), Fjörulabbi (Beach Roamer), Fjörudýr (Shore Animal), Rauðkálfur (Red Calf), Saeúlfur (Sea Wolf), Skeljalabbi (Shell Roamer), Skeljalalli (Shell Walker)

Skeljaskrimsli

The name Skeljaskrímsli, “shell monster”, refers to a number of Icelandic shore animals known by a variety of names. Consistent among the accounts are the association with the beach, a hump on the back, and a coat of shells that rattle as the creature walks. Shell monsters have been sighted on the coasts of all the main regions of Iceland, and at least one report (the Glúmsstaðir farm’s in Fljótavík, Hornstrandir) describes a freshwater specimen.

As specified by Hlidberg and Aegisson, the skeljaskrímsli proper is a quadrupedal marine creature, bulky and powerfully built. It is the size of a winter’s old bull calf or a huge horse. The neck is broad, the jaws and teeth impressive, and the eyes reddish. There may be a phosphorescent glow coming from the mouth. The skeljaskrímsli’s tail is long and armed with a lump at the end. The short, strong legs end in circular feet armed with large claws.

The skeljaskrímsli earns its name from the thick reflective coat of shells (or flaky scales) that covers its body. These rattle and scrape against each other as the creature moves, giving warning of its arrival. As the shell monster approaches, its powerful stench also becomes apparent. There is little good to say about the shell monster – even its blood is toxic.

Skeljaskrímslis live in the sea and haul themselves onto shore in the dark moonless nights of the northern winter. Often they can be seen before or after spells of bad weather and storms. They are attracted to light and will leave deep gouges in farmhouse doors. Suffice to say that anyone who encounters one of these surly brutes will be in for a bad time.

Most weapons are useless against a skeljaskrímsli’s formidable defenses. One farmer who battled a skeljaskrímsli managed to keep it at bay until the monster tired and returned to the sea; the farmer was stricken with leprosy for his trouble. Another farmer managed to wound a skeljaskrímsli, but some of its poisonous blood spattered onto him, and he died in agony soon after.

To harm a skeljaskrímsli one must resort to alternative ammunition. Shooting silver buttons, grey willow catkins, or lamb droppings from a gun are the only ways to injure and kill this beast.

The Fjörulalli is the best-known variant of the skeljaskrímsli. It is also the size of a winter’s old bull calf, and has been reported as being smaller, about as big as a dog. A tail may or may not be present, and the head is a small, rounded outgrowth. It is covered with shells or lava fragments that scrape together as it moves. Unlike the larger shell-monsters, these smaller ones are usually harmless. They will, however, tear the udders off sheep, and pregnant women should avoid them lest they negatively affect their unborn babies.

References

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

One-Eyed One-Horned Flying Purple People Eater

Happy April Fool’s!

Variations: Flying Purple People Eater, Purple People Eater

OEOHFPPE

The One-Eyed, One-Horned, Flying Purple People Eater is a creature from North American folklore. The primary source for it comes from Wooley, who describes its activities from a purported first-hand encounter.

Unfortunately descriptions of the purple people eater are vague. It is evident that it is one-eyed, one-horned, and flying (presumably to distinguish it from the dreaded Three-Eyed Two-Horned Swimming Turquoise People Eater), and it may also be pigeon-toed and under-growed, but it is unclear whether the “purple” refers to its coloration or its diet. Equally unclear is whether or not it is a threat to humans. Wooley refers to the purple eater as feeding on purple people, but it also states that it would not eat Wooley due to his “toughness”. Unless Wooley himself is a purple person, it can be safely assumed that the purple people eater’s primary provender includes people and purple people alike. Furthermore, it is not improbable that a diet of high-pigment purple people would render the purple people eater purple itself; after all, flamingos dye themselves pink with shrimp, and the Four-Eyed Three-Horned Crawling Cobalt People Eater is a rich blue color owing to its primary diet of smurfs.

Either way, it is clearly some kind of trickster spirit, as, despite its proclivities for people-eating, it is capable of intelligent speech and desires to play in a rock and roll band. The vaunted horn (still collected to this day for traditional Chinese medicine – the unfortunate Five-Eyed Nineteen-Horned Plodding Orange People Eater was driven to extinction in this way) is actually hollow, and serves as an amplifier for its mellow trumpeting vocalizations. The purple people eater also likes short shorts, but it remains uncertain whether it is referring to its preferred clothing or – more worryingly – its choice in victims.

References

Poisson, A. (1994) Color me surprised: people eaters around the world. Bob’s Printers and Convenience Store, Topeka.

Wooley, S. F. (1958) The Purple People Eater. MGM, New York.

Trochus

Variations: Rota

Trochus

The Trochus, “wheel”, or Rota is a huge sea-monster known to swim close to shore in large groups. Schools (pods?) of these have been seen off Athos and Sigeum.

A trochus is fortunately timid, despite having a crest and spines of great size that show above the water. It revolves and contracts and dives deep, uncoiling and rolling and returning to the surface.

The wheel-like resemblance suggests a jellyfish or ray, but the size and behavior makes it clear that the trochus is a whale surfacing and diving.

References

Aelian, trans. Scholfield, A. F. (1959) On the Characteristics of Animals, vol. III. Harvard University Press, Cambridge, Massachusetts.

Beisht Kione Dhoo

Variations: [Yn] Beisht [y] Kione Dhoo ([The] Beast of [the] Black Head); [Yn] Beisht Kione ([The] Beast of Head) (erroneously)

Beisht Kione Dhoo

Fishermen on the Isle of Man have traditionally observed a number of customs. Whistling on board “bothers the wind” and is discouraged. Sticking a knife in the mast on the appropriate side causes the wind to blow from that direction. Losing items on board is bad luck; borrowing items from “lucky” boats brings good luck. Four-footed land animals should not be mentioned by name, but instead by a circuitous sea-name – rats, for instance, are “long-tailed fellows”. Cold iron is a remedy to most acts of bad luck.

Then there is a number of sea creatures that can wreak havoc on fishing vessels. Of the the Beisht Kione Dhoo, the Beast of Black Head, is the most terrifying. It makes its home in the sea-caves on Black Head, near Spanish Head at the southern tip of the Isle of Man. The few who have seen it say it has a head like that of a large horse, and it can be heard roaring by fishermen off Spanish Head. Some say it is the soul of a man killed by pirates in order to protect their treasure hidden in the headland’s caves. Nobody has attempted to claim that treasure.

To placate the Beisht and bring on good luck, rum is left in the cave at Spanish Head. Fishermen heading out to sea would throw a glassful of rum overboard in hopes that the Beisht will grant them a bountiful catch.

References

Broderick, G. (1984) A Handbook of Late Spoken Manx: Grammar and Texts. Max Niemeyer, Tübingen.

Killip, M. (1976) The Folklore of the Isle of Man. Rowman and Littlefield, New Jersey.

Rose, C. (2000) Giants, Monsters, and Dragons. W. W. Norton and Co., New York.