Zashiki-warashi
座敷童、座敷童子　（ざしきわらし）
Tatami Room Child
other names: Zashiki-bokko 座敷ぼっこ, Kura-bokko 蔵ぼっこ, Kura-warashi 蔵童 (warehouse child), Kometsuki-warashi 米搗き童 (rice-polishing child), Usutsuki-warashi 臼搗き童 (mill-stone pounding child), Karako-warashi 唐子童 (child in Chinese clothes), Notabariko のたばりこ, Chōpirako ちょうぴらこ



A household spirit resembling a child of either gender from about three to twelve years of age. The name zashiki-warashicomes from the interior of Iwate Prefecture, but similar legends are found all over Japan. It is often said that when this being dwells in a house, its family will be prosperous, but when it leaves, the house will fall into ruin, and also that the zashiki-warashi is never seen, save for just as it is about to leave. Its presence however, is often marked by the mischief it does to sleeping people, such as moving pillows about and pulling on bedding.

There are different kinds of zashiki-warashiwhich vary in pleasantness, with thechōpirako variety said to be pretty and white in color, and the notabariko or usu-tsuki-warashi sort said to crawl out from beneath the dirt floor and creep about, making noises like pounding a mill-stone and causing unpleasant feelings. The latter sort seems to be connected to old infanticidal customs called mabiki (thinning-out), which often ended in burying unwanted infants somewhere in the house, such as under a dirt floor or a mill-stone.1

Zână

                   Zână (plural Zâne) is the Romanian equivalent of the Greek Charites. They are the opposite of monsters like Muma Padurii. These characters make positive appearances in fairy tales and reside mostly in the woods. They can also be considered the Romanian equivalent of fairies and of the Germanic Elf.

They give life to fetuses in utero and bestow upon them great gifts like the art of dancing, beauty, kindness, and luck. In folk tales, it is told not to upset them because they also have the power to do bad things or put a curse on the wrongdoer. They also act like guardian angels, especially for children who enter the woods, or for other good people.[citation needed]

Zână means "beauty". She is the one who has all the beauty, and is the one that gives it away.

Zână is also used in current Romanian slang to refer to an attractive girl, though it is not necessarily the kindest way to do so.

Rephaite - Zamzumim

          Rephaite (pron.: /ˈrɛfi.aɪt/; Heb. plural רפאים, Rephaim) is a Northwest Semitic term that occurs in the Hebrew Bible as well as other, non-Jewish ancient texts from the region. It can refer either to a mythical race of giants, or to dead ancestors who are residents of the Netherworld.

             

            Race of giants

In the Hebrew Bible, "Rephaim" can describe an ancient race of giants in Iron Age Israel, or the places where these individuals were thought to have lived: see Gen. 14:5, 15:20; Deut. 2:10-1,20, 3:11,13; Josh. 12:4, 13:12, 15:8, 17:15, 18:16; 2Sam. 5:11,22, 23:13; 1Chr. 11:15, 14:9, 20:4. In the biblical narrative, the Israelites are instructed to exterminate the previous inhabitants of the "promised land," i.e. "Canaan," which include various named peoples, including some unusually tall/large individuals. See the passages listed above in the book of Joshua, and also Deut. 3:11, which implies that Og, the King of Bashan, was one of the last survivors of the Rephaim, and that his bed was 9 cubits long in ordinary cubit. (An ordinary cubit is the length of a man's forearm according to the New American Standard Bible, or approx. 18 inches, which differs from a royal cubit. This makes the bed over 13 feet long.). C.f. the reference to Nephilim and the "sons of God" in Gen. 6:1-3. Anak was a Rephaite (Deuteronomy 2:11).

The area of Moab at Ar, (the region East of the Jordan) before the time of Moses, was also considered the land of the Rephaites. Deuteronomy 2:18-21 refers to the fact thatAmmonites called them "Zamzummim", which is related to the Hebrew word זמזם, which literally translates into "Buzzers", or "the people whose speech sounds like buzzing." In Arabic the word زمزم (zamzama) translates as "to rumble, roll (thunder); murmur". As per Deut 2:11, the Moabites referred to them as the Emim.

Zaltys

         Žaltys (literally: grass snake) is a household spirit in the Lithuanian mythology. As sacred animal of the sun goddess Saulė,[1] it is a guardian of the home and a symbol offertility.[2] People used to keep it as a pet by the stove or other special area of the house,[1] believing that it would bring good harvest and wealth.[2] Killing žaltys was said to bring great misfortunes upon the household.[1] If žaltys was found in the field, people gave it milk attempting to befriend the creature and make it a sacred houseld pet.[3]

Zahhak

                    Zahhak (meaning ‘he who has 10,000 horses’) is a character from ancient Persian mythology. In the Avesta, he is described as a monster with three mouths, six eyes, and three heads. In other texts he is described as a man with a snake growing from each shoulder that could not be removed and which fed on human brains. Zahhak ruled Persia for 1000 years after deposing the fruitily-named King Jam and had a gang of demons – or daevas – to help him. He was eventually defeated by a nine year old called Fredon who hit him three times with a mace and then stabbed him three times with a sword. From out of the wounds crept all manner of crawling and slithering things. The god Ormazd ordered that Zahhak be chained up on a high mountain somewhere to avoid pest infestation. It is said that at the end of the world, Zahhak will be freed for just long enough to be slain by a resurrected hero called Kirsasp. Hardly seems worth undoing the padlocks.

           Zahhāk in Arabia

          Persian painting, depicting Zahhak ascending on the royal throne.

              According to Ferdowsi, Zahhāk (Arabic transliteration: Ḍaḥḥāk or Ḍuḥḥāk) was born as the son of an Arab ruler named Merdās. Because of his Arab origins, he is sometimes called Zahhāk-e Tāzi, "the Arabian Zahhāk." He was handsome and clever, but had no stability of character and was easily influenced by evil counsellors. Ahriman therefore chose him as the tool for his plans for world domination.

When Zahhāk was a young man, Ahriman first appeared to him as a glib, flattering companion, and by degrees convinced him that he ought to kill his own father and take over his territories. He taught him to dig a deep pit covered over with leaves in a place where Merdās was accustomed to walk; Merdās fell in and was killed. Zahhāk thus became both patricidal and king at the same time.

Ahriman now took another guise, and presented himself to Zahhāk as a marvellous cook. After he had presented Zahhāk with many days of sumptuous feasts, Zahhāk was willing to give Ahriman whatever he wanted. Ahriman merely asked to kiss Zahhāk on his two shoulders. Zahhāk permitted this; but when Ahriman had touched his lips to Zahhāk's shoulders, he immediately vanished. At once, two black snakes grew out of Zahhāk's shoulders. They could not be surgically removed, for as soon as one snake-head had been cut off, another took its place.

Ahriman now appeared to Zahhāk in the form of a skilled physician. He counselled Zahhāk that the only remedy was to let the snakes remain on his shoulders, and sate their hunger by supplying them with human brains for food every day otherwise the snakes will feed on his own.

From a psychological point of view the snakes on Zahhak's shoulders could represent his lust for killing or a form of sadism which if left unsatisfied would torment Zahhak. Also when Zahhak is defeated by Fereydun, he cannot think of a better fitting punishment than to simply bound him in cave where the snakes (not being fed) will eat Zahhak's own brain symbolizing his inner agony and unsatisfied homicidal lust.

This story is Ferdowsi's way of reconciling the descriptions of Dahāg as a three-headed dragon monster and those stories which treat him as a human king. According to Ferdowsi, Zahhāk is originally human, but through the magic of Ahriman he becomes a monster; he does, in fact, have three heads, the two snake heads and one human head; and the snakes remind us of his original character as a dragon.

The characterization of Zahhāk as an Arab in part reflects the earlier association of Dahāg with the Semitic peoples of Iraq, but probably also reflects the continued resentment of many Iranians at the 7th century Arab conquest of Persia.

Unlike the figure of Zahhak in Iranian Mythology, the word 'zahhak'='dahhak' in Arabic means to laugh and to smile.

Leyak

           In the folklore of Bali, theLeyak (in Indonesian, people called it 'Leak' (le-ak)—the Y is not written or spoken) is a mythological figure in the form of flying head with entrails (heart,lung, liver, etc.) still attached. Leyak is said to fly trying to find a pregnantwoman in order to suck her baby's blood or a newborn child.[1] There are three legendary Leyak, two females and one male.
[edit]Description

           Leyaks are humans who are practicing black magic and have cannibalistic behavior. Their mistress is the "queen of Leyak", a widow-witch named Rangda, who plays a prominent role in public rituals.[1] Her mask is kept in the village death temple and during her temple festivals, she is paraded. Besides leyaks, demons are said to be the followers of Rangda.

          Leyak are said to haunt graveyards, feed on corpses, have power to change themselves into animals, such as pigs, and fly. In normal Leyak form, they are said to have an unusually long tongue and large fangs. In daylight they appear as an ordinary human, but at night their head and entrails break loose from their body and fly. Leyak statues (a head with a very long tongue and sharp fangs) are sometimes hung on a wall for house decoration.

In practice, Balinese people sometimes attribute certain illness or deaths to leyaks.[1] A balian (Balinese traditional healer) will conduct aseance to identify with witchcraft who is responsible for the death. During the seance, the spirit of the dead will directly or indirectly point to his/her attacker. However, vengeance by the victim's relatives or family is usually counseled against, and people are advised to leave any action to the spirits themselves. Hence, the suspicions and fears of the family and relatives are confirmed, but revenge upon the witch is discouraged by the healers.

Boo Hag

          A Boo Hag is a mythical creature in the folklore of Gullah culture. It is a regionalized version of the Hag myth.

             

The legend

            According to the legend, Boo Hags are similar to vampires. Unlike vampires, they gain sustenance from a person's breath, as opposed to their blood, by riding their victims.[1][2][3]

They have no skin, and thus are red. In order to be less conspicuous, they will steal a victim's skin and use it for as long as it holds out, wearing it as one might wear clothing. They will remove and hide this skin before going riding.

When a hag determines a victim is suitable for riding, the hag will generally gain access to the home through a small crack, crevice, or hole. The hag will then position themselves over the sleeping victim, sucking their breath. This act renders the victim helpless, and induces a deep dream-filled sleep. The hag tends to leave the victim alive, so as to use them again for their energy. However, if the victim struggles, the hag may take their skin, leaving the victim to suffer. After taking the victim's energy, the hag flies off, as they must be in their skin by dawn or be forever trapped without skin. When the victim awakes, they may feel short of breath, but generally the victim only feels tired.

An expression sometimes used in South Carolina is "don't let de hag ride ya." This expression may come from the Boo Hag legend.[4]

It was also said that if a person placed a broom beside their bed before going to sleep it would prevent the Hag from riding them. Hags supposedly would be distracted by counting the straws of the broom and would not get to ride the person sleeping before the sun rose the next morning.[citation needed]

  

Abura Akago

 Abura-akago (油赤子?, "oil baby") is a creature illustrated in Toriyama Sekien's Konjaku Gazu Zoku Hyakki, as an infant spirit lapping oil out of an andon lamp.


Sekien's accompanying notes describe it:

In the eighth town of Ōtsu in Ōmi ("Afumi") Province there exists a flying ball-like fire. (近江国　（あふみのくに）　大津の八町に玉のごとくの火飛行　（ひぎやう）　する事あり。?)

The natives say that long ago in the village of Shiga there was a person who stole oil, and every night he stole the oil from the Jizō of the Ōtsu crossroads, but when this person died his soul became a flame and even now they grow accustomed to this errant fire. (土人云、むかし志賀の里に油をうるものあり、夜毎に大津辻の地蔵の油をぬすみけるが、その者死て魂魄炎となりて今に迷ひの火となれるとぞ。?)

If it is so then the baby which licks the oil is this person's rebirth. (しからば油をなむる赤子は此ものの再生せしにや。?)


Sekien seems to have based this illustration on a story from the Shokoku Rijin Dan (諸国里人談?), in which an oil merchant from Ōtsu steals oil from a Jizō statue at the crossroads, and is punished posthumously by being transformed into a wandering ghost-fire.

Abura-akago 油赤子 (あぶらあかご) Oil Baby other names: Illustrated in Sekien Toriyama's Konjaku Gazu Zoku Hyakki, this infant which licks the oil from an andon lamp is accompanied with the following explanation: 近江国　（あふみのくに）　大津の八町に 玉のごとくの火飛行　（ひぎやう）　する事あり。 土人云、むかし志賀の里に油をうるものあり、 夜毎に大津辻の地蔵の油をぬすみけるが、 その者死て魂魄炎となりて今に迷ひの火と なれるとぞ。しからば油をなむる赤子は此もの の再生せしにや。 In the eighth town of Ōtsu in Ōmi ("Afumi") Province there exists a flying ball-like fire. The natives say that long ago in the village of Shiga there was a person who stole oil, and every night he stole the oil from the Jizō of the Ōtsu crossroads, but when this person died his soul became a flame and even now they grow accustomed to this errant fire. If it is so then the baby which licks the oil is this person's rebirth. 1 Sekien seems to have based this image on a story from the Shokoku Rijin Dan, published in 1746, in which an oil merchant who steals oil from the Jizō statue at the Ōtsu crossroads is punished by being transformed posthumously into a ghostly flame.2

Abumi-Guchi

Abumi-Guchi
鐙口 (あぶみくち)
Stirrup Mouth


A strange furry creature formed from a stirrup, illustrated in the Gazu Hyakki Tsurezure Bukuro. The accompanying poem suggests that it once belonged to a man who has fallen in battle, and now shares in his misfortune:


膝の口をのぶかにいさせてあぶみを越して
おりたゝんとすれども、なんぎの手なればと、
おなじくうたふと、夢心におぼへぬ。
An arrow is shot deep into the knee, and he falls from his stirrups, and the hand of suffering is dealt, and such a song is sung, I saw it not in my dreaming mind.

Mothra

           Mothra (モスラ Mosura?) is a 1961 Kaiju film from Toho Studios, directed by genre regular Ishirō Honda with special effects by Eiji Tsuburaya. It is the kaiju eiga debut of screenwriter Shinichi Sekizawa, whose approach to the genre grew to prominence during the 1960s. The film stars Frankie Sakai, a popular comedian in Japan at the time, and Hiroshi Koizumi, in the first of many academicroles he would adopt in tokusatsu. Jerry Ito (transliterated as "Jelly Ito" in the credits of the U.S. release) stars in the film, his only contribution to Toho's kaiju eiga genre. Ito also appeared in 1958's Japanese/US co-production The Manster (a.k.a. "The Split"), and in Toho's 1961 end-of-the-world science fiction feature Sekai Daisensou ("The Last War").

Its basic plot was recycled in King Kong vs. Godzilla and Mothra vs. Godzilla (1962 and 1964, both also written by Sekizawa), and the daikaiju Mothra would become one of Toho's most popular, appearing in seven more Godzilla films and her own trilogy in the 1990s.

Kappa

.
Kappa(Gatarō, Kawako)

             Kappa (河童?, "river-child"), alternatively called Kawatarō (川太郎?, "river-boy"), Komahiki (“horse puller”), or Kawako (川子?, "river-child"), are legendary creatures, a type of water sprite found in Japanese folklore.[1][2][3] In Shintō they are considered to be one of many suijin(水神,“water deity”).[4] A hair-covered variation of a Kappa is called aHyōsube (ひょうすべ?).[5] There are more than eighty other names associated with the kappa in different regions which include Kawappa, Gawappa, Kōgo, Mizushi, Mizuchi, Enkō, Kawaso, Suitengu, and Dangame.[3]

Kappa are similar to Finnish Näkki, Scandinavian/Germanic Näck/Neck, Slavian Vodník and Scottish Kelpie in that all have been used to scare children of dangers lurking in waters.

It has been suggested that the kappa legends are based on the Japanese giant salamander or "hanzaki", an aggressive salamander which grabs its prey with its powerful jaws.[6]

Aobozu

Aobōzu (青坊主 Blue Priest?) are a type of Japanese yōkai (folk legend ghosts) that appear in 18th century artist Toriyama Sekien's bookGazu Hyakki Yakō.

The aobōzu is depicted in the Gazu Hyakki Yakō as a one-eyed buddhist priest standing next to a thatched hut, however as there is no explanation of the image, the aobōzu's specific characteristics remain unknown.[2]

It is believed that the aobōzu is the direct inspiration for the one-eyed priest hitotsume-kozō that is present in many yōkai drawings, such as Sawaki Suushi's Hyakkai-Zukanpublished in 1737.[3] There is also a theory that because the kanji ao (青) in its name also means inexperienced, it was depicted as a priest who has not studied enough.[4]

Ao-bōzu

青坊主 (あおぼうず)
Green Monk
other names: Me-hitotsu-bō

          When the wheat is green, the green monk is said to emerge from the verdant fields,

and children who dally on their way home will be carried off by this monstrous bonze.
Sekien Toriyama drew the ao-bōzu as an oddly-proportioned cyclops, which may have been inspired
by other tales of one-eyed demons in priestly vestments, of which there are many.1

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Umibouzu

             Umibōzu (海坊主?, "sea bonze") is a spirit in Japanese folklore. The Umibōzu is said to live in the ocean and capsize the ship of anyone who dares speak to it. This spirit's name, which combines the character for "sea" with the character of "Buddhist monk," is possibly related to the fact that the Umibōzu is said to have a large, round head, resembling the shaven heads of Buddhist monks. Alternatively they are enormous Yōkai(spectres) that appear to shipwreck victims and fishermen. They are believed to be drowned priests, and exhibit the shaven head and typically appears to be praying. It is usually reported as having a grey, cloud-like torso and serpentine limbs.

According to one story, if angered, they ask that the crews provide a barrel that it proceeds to fill with sea water to drown them. To avoid this disastrous fate, it is necessary to give him a bottomless barrel.

This folktale is likely related to another Japanese tradition, which says that the souls of people who have no one to look after their graves take refuge at sea.