Phenomena

In Inuit mythology, a sea monster that lives in the waters of the Bering Strait around the city of St. Michael, washing Alaska.

Ä-mi’-kuk is the original spelling of the name.

He attacks kayakers who have sailed far from the shore, and drags them to the bottom with the help of tentacles. It is covered with slime and is able to move easily both under water and ice, and underground (when it breaks through tunnels, lake water goes into the sea, when it returns, the water also returns). ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

The creature has four long tentacles or (in another version) tenacious human arms and legs (or four arms).

In Inuit mythology, a sea monster that lives in the waters of the Bering Strait around the city of St. Michael, washing Alaska.

Ä-mi’-kuk is the original spelling of the name.

He attacks kayakers who have sailed far from the shore, and drags them to the bottom with the help of tentacles. It is covered with slime and is able to move easily both under water and ice, and underground (when it breaks through tunnels, lake water goes into the sea, when it returns, the water also returns). ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

The creature has four long tentacles or (in another version) tenacious human arms and legs (or four arms).

According to Japanese mythology, a creature that appears from a stirrup lost by a warrior (an animated stirrup).

The name Abumi-guti translates from Japanese 鐙口 (Abumi-guchi is transliterated in Latin) - "stirrup-mouth".

A strange furry creature that is born from an old horse stirrup, which belonged to a warrior-rider who died in the war, in the event that comrades-in-arms left the stirrup abandoned on the battlefield. It was believed that it comes to life and waits forever alone for its owner, since the one who fell in battle will not return the same.

There is a version that this character was invented by Toriyama Sekien, who drew his most famous image.

According to Japanese mythology, a creature that appears from a stirrup lost by a warrior (an animated stirrup).

The name Abumi-guti translates from Japanese 鐙口 (Abumi-guchi is transliterated in Latin) - "stirrup-mouth".

A strange furry creature that is born from an old horse stirrup, which belonged to a warrior-rider who died in the war, in the event that comrades-in-arms left the stirrup abandoned on the battlefield. It was believed that it comes to life and waits forever alone for its owner, since the one who fell in battle will not return the same.

There is a version that this character was invented by Toriyama Sekien, who drew his most famous image.

According to Japanese mythology, a creature that appears from a stirrup lost by a warrior (an animated stirrup).

The name Abumi-guti translates from Japanese 鐙口 (Abumi-guchi is transliterated in Latin) - "stirrup-mouth".

A strange furry creature that is born from an old horse stirrup, which belonged to a warrior-rider who died in the war, in the event that comrades-in-arms left the stirrup abandoned on the battlefield. It was believed that it comes to life and waits forever alone for its owner, since the one who fell in battle will not return the same.

There is a version that this character was invented by Toriyama Sekien, who drew his most famous image.

In the folklore of the North Indian region, Kuamon is a spirit in the form of a little girl or a skeleton of a child, descending from the mountains and bringing disease and death.

In the folklore of the North Indian region, Kuamon is a spirit in the form of a little girl or a skeleton of a child, descending from the mountains and bringing disease and death.

In the folklore of the North Indian region, Kuamon is a spirit in the form of a little girl or a skeleton of a child, descending from the mountains and bringing disease and death.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

Agach kishi (Ağac kişi is the original Azerbaijani spelling of the name, literally "tree man"). Sometimes he is called Mesha-adam, which translates literally "forest man".

A creature from Balkar and Azerbaijani mythology. Lives in mountain forests. He usually looks like a hairy creature, having an intermediate appearance between a monkey and a man, having an unpleasant smell.

It was believed that at night he came to people's gardens and vegetable gardens, putting on clothes thrown away by people. The creature is afraid of dogs.

According to some researchers, the image of Agach Kishi is a variant of the legend of the bigfoot.

Agach kishi (Ağac kişi is the original Azerbaijani spelling of the name, literally "tree man"). Sometimes he is called Mesha-adam, which translates literally "forest man".

A creature from Balkar and Azerbaijani mythology. Lives in mountain forests. He usually looks like a hairy creature, having an intermediate appearance between a monkey and a man, having an unpleasant smell.

It was believed that at night he came to people's gardens and vegetable gardens, putting on clothes thrown away by people. The creature is afraid of dogs.

According to some researchers, the image of Agach Kishi is a variant of the legend of the bigfoot.

Agropelter is the original English spelling.

Anthrocephalus craniofractens is a variant of the pseudoscientific Latin name, literally "human—headed skull"

Brachviipotentes crainiofractans is another variant of the pseudoscientific Latin name.

Sitting in the trunk of a tree, the creature seems to be waiting for an unwary person and throws chips, twigs and branches at the uninvited guest. According to some descriptions, this creature moves so fast that it is impossible to notice it. His cubs are always born on February 29 and always in odd numbers.

In the folklore of the American colonists, an aggressive ape-like creature that lives in the hollow trunks of dry trees. It is described as completely black, except for the muzzle, which looks like an ash-gray skull is painted on it (judging by this description, it can be assumed that this is a spectacled bear that lives in South America).

Spirits are the patrons of alpine meadows and mountain springs from Celtic mythology. They were also mentioned in medieval European (in particular Italian) folklore.

Aguans wander through alpine meadows, swim in rivers and lakes and protect the purity of the water. They look like tall, beautiful women with long, loose hair.

People are friendly to people, but if a person muddies the water in a mountain spring, then they can drag a person under the water or lure him into caves and devour him there. The same punishment is reserved for rapists, because the Aguans do not forgive the abuse of women.

Sometimes they come to crowded places to talk and even help with homework. As a rule, they appear to people in the guise of ugly old women with goat hooves or feet turned backwards.

In Roman mythology, this is a rather strange Scandinavian animal resembling an elk, but with stiff legs and a huge upper lip, because of which he can only walk backwards.

He lives in the Hercynian Forest (this is more the name of the edge of the known world in the north than the real forest. This name denoted a huge wooded area extending from the Rhine to the north and east almost to infinity, and in reality — approximately to the Carpathians).

In Roman mythology, this is a rather strange Scandinavian animal resembling an elk, but with stiff legs and a huge upper lip, because of which he can only walk backwards.

He lives in the Hercynian Forest (this is more the name of the edge of the known world in the north than the real forest. This name denoted a huge wooded area extending from the Rhine to the north and east almost to infinity, and in reality — approximately to the Carpathians).

In the folklore of the Hottentots from Kalahari (Namibia), these are humanoid creatures with eyes on their feet that tear people to pieces.

There is a variant name Aigamuchab or Aigamuxa.

In the folklore of the Hottentots from Kalahari (Namibia), these are humanoid creatures with eyes on their feet that tear people to pieces.

There is a variant name Aigamuchab or Aigamuxa.

In the folklore of the Hottentots from Kalahari (Namibia), these are humanoid creatures with eyes on their feet that tear people to pieces.

There is a variant name Aigamuchab or Aigamuxa.

In the folklore of the Hottentots from Kalahari (Namibia), these are humanoid creatures with eyes on their feet that tear people to pieces.

There is a variant name Aigamuchab or Aigamuxa.

In the folklore of the Hottentots from Kalahari (Namibia), these are humanoid creatures with eyes on their feet that tear people to pieces.

There is a variant name Aigamuchab or Aigamuxa.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In the mythologies of Tajiks, Uzbeks, Karakalpaks, Kirghiz, Turkmens, and partly Kazakhs, Ajina or Ajinna (Uzbek Ajina / Ajina; Turkm. Ajina; taj. Aҷinna / aججنه) - an evil spirit.

Appearance varies from place to place. For some, she looks like a scary humanoid creature, for others like a scary virgin, a scary baby, a long-haired old woman, a kid with horns and red eyes, etc. Most often appears in the image of a woman suddenly increasing in size and turning into a giantess, or in the form of various animals, for example, a goat (in the guise of a goat, he frightens by suddenly uttering obscenity in a human voice). 

It usually lives in piles of ash thrown out of the hearth, but it also occurs in abandoned and sparsely populated places, in destroyed and abandoned residential buildings, in dense and dark forests, in uninhabited meadows and steppes, in basements and attics of residential buildings. They even appear in the rooms of residential buildings at night, scaring people.

Among Turkmens, Turks and other Turkic—speaking peoples, the jinn usually has the functions of ajina (the Turks also have the demon mekir).​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In the mythologies of Tajiks, Uzbeks, Karakalpaks, Kirghiz, Turkmens, and partly Kazakhs, Ajina or Ajinna (Uzbek Ajina / Ajina; Turkm. Ajina; taj. Aҷinna / aججنه) - an evil spirit.

Appearance varies from place to place. For some, she looks like a scary humanoid creature, for others like a scary virgin, a scary baby, a long-haired old woman, a kid with horns and red eyes, etc. Most often appears in the image of a woman suddenly increasing in size and turning into a giantess, or in the form of various animals, for example, a goat (in the guise of a goat, he frightens by suddenly uttering obscenity in a human voice). 

It usually lives in piles of ash thrown out of the hearth, but it also occurs in abandoned and sparsely populated places, in destroyed and abandoned residential buildings, in dense and dark forests, in uninhabited meadows and steppes, in basements and attics of residential buildings. They even appear in the rooms of residential buildings at night, scaring people.

Among Turkmens, Turks and other Turkic—speaking peoples, the jinn usually has the functions of ajina (the Turks also have the demon mekir).​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Akashita (赤舌, Aka-shita) literally translates from Japanese as "red tongue".

In Japanese folklore, a demon taking the form of a dark cloud with clawed paws and a terrible, hairy muzzle. He has a long red tongue in a wide mouth. Akashita brings bad luck and harm with it. He attacks those who stole water from neighbors (first he drinks all the water from their field, and then grabs them with his long red tongue). 

Akashita appears in the summer months, when rains are vital for a good harvest.

In the esoteric direction Ommedo, Akashita was one of the six spirits of the Japanese calendar (赤口, "red mouth"). It was associated with sakuzetsu-jin (赤舌神), who guarded the western gate of Jupiter and sakuzetsu-niti (赤舌日) — the day of bad luck and pestilence.

Akashita (赤舌, Aka-shita) literally translates from Japanese as "red tongue".

In Japanese folklore, a demon taking the form of a dark cloud with clawed paws and a terrible, hairy muzzle. He has a long red tongue in a wide mouth. Akashita brings bad luck and harm with it. He attacks those who stole water from neighbors (first he drinks all the water from their field, and then grabs them with his long red tongue). 

Akashita appears in the summer months, when rains are vital for a good harvest.

In the esoteric direction Ommedo, Akashita was one of the six spirits of the Japanese calendar (赤口, "red mouth"). It was associated with sakuzetsu-jin (赤舌神), who guarded the western gate of Jupiter and sakuzetsu-niti (赤舌日) — the day of bad luck and pestilence.

The guardian spirit of Rapanui families in the mythology of Easter Island. They have a rather thin build, while they are incredibly strong. They are able to take the form of any object of living and inanimate nature.

Aku-Aku live in inaccessible places of the island and from time to time are shown to residents in the form of various animals, carrying good or bad omens.

Sometimes these spirits choose a family and become its protectors, fulfilling all the wishes of family members. With people who have unkind feelings towards this family, Aku-Aku behave aggressively and vindictively.

It is believed that they are involved in the installation of moai (stone statues on Easter Island).

The guardian spirit of Rapanui families in the mythology of Easter Island. They have a rather thin build, while they are incredibly strong. They are able to take the form of any object of living and inanimate nature.

Aku-Aku live in inaccessible places of the island and from time to time are shown to residents in the form of various animals, carrying good or bad omens.

Sometimes these spirits choose a family and become its protectors, fulfilling all the wishes of family members. With people who have unkind feelings towards this family, Aku-Aku behave aggressively and vindictively.

It is believed that they are involved in the installation of moai (stone statues on Easter Island).

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

According to Japanese beliefs, a half-man is a half-fish with a bird's beak that appears in the sea and predicts the future. From afar at night it looks like strange lights on the water. It is believed that he looks like a mermaid or a newt with three legs.

Similar or identical to Amabie.

According to Japanese beliefs, a half-man is a half-fish with a bird's beak that appears in the sea and predicts the future. From afar at night it looks like strange lights on the water. It is believed that he looks like a mermaid or a newt with three legs.

Similar or identical to Amabie.

According to Japanese beliefs, a half-man is a half-fish with a bird's beak that appears in the sea and predicts the future. From afar at night it looks like strange lights on the water. It is believed that he looks like a mermaid or a newt with three legs.

Similar or identical to Amabie.

According to Japanese beliefs, a half-man is a half-fish with a bird's beak that appears in the sea and predicts the future. From afar at night it looks like strange lights on the water. It is believed that he looks like a mermaid or a newt with three legs.

Similar or identical to Amabie.

According to Japanese beliefs, a half-man is a half-fish with a bird's beak that appears in the sea and predicts the future. From afar at night it looks like strange lights on the water. It is believed that he looks like a mermaid or a newt with three legs.

Similar or identical to Amabie.

In Japanese mythology, a mermaid-like three-legged creature with a beak, combining human and fish features. He has long hair and a scaly body. As well as a beak-shaped mouth and three legs. It glows with a bright light that can be seen from the coast.

In addition to the well-known Amabie, there are other variants of the name of this youkai. For example, his name may be Amahiko (я, "bhikkhu monk"), Umihiko ( 海, "sea boy"), Tempiko ( 天, "child of Heaven"), Tempiko ( 天, heavenly boy), Amahiko ( 尼彦入, amahiko nude:before:, "a monk entering a monastery") or Arie (я ア)). All these youkai are usually depicted as ape-like, bird-like, or cephalopod mermaids with three legs.

It is believed that Amabie originated from ningyo, the Japanese version of the mermaid, whose name is first mentioned in the chronicle "Nihon seki". In Nihon seki it is written that in the area corresponding to the modern prefecture Osaka, in 619, a fisherman caught something "like a child", it was neither a fish nor a person, and his name was unknown.

Ningyo could be a sign of future prosperity or, conversely, interpreted as an omen of an impending catastrophe, such as a typhoon, earthquake or tsunami. In any case, it was believed that the Ningyo possessed great power. One well-known belief was that eating ningyo meat brought a long life. Sometimes even one glance at ning was considered luck.

It is believed that Amabie can come out of the sea and predict abundant harvests or epidemics.

Similar or identical to Ama-biko.

In Japanese mythology, a mermaid-like three-legged creature with a beak, combining human and fish features. He has long hair and a scaly body. As well as a beak-shaped mouth and three legs. It glows with a bright light that can be seen from the coast.

In addition to the well-known Amabie, there are other variants of the name of this youkai. For example, his name may be Amahiko (я, "bhikkhu monk"), Umihiko ( 海, "sea boy"), Tempiko ( 天, "child of Heaven"), Tempiko ( 天, heavenly boy), Amahiko ( 尼彦入, amahiko nude:before:, "a monk entering a monastery") or Arie (я ア)). All these youkai are usually depicted as ape-like, bird-like, or cephalopod mermaids with three legs.

It is believed that Amabie originated from ningyo, the Japanese version of the mermaid, whose name is first mentioned in the chronicle "Nihon seki". In Nihon seki it is written that in the area corresponding to the modern prefecture Osaka, in 619, a fisherman caught something "like a child", it was neither a fish nor a person, and his name was unknown.

Ningyo could be a sign of future prosperity or, conversely, interpreted as an omen of an impending catastrophe, such as a typhoon, earthquake or tsunami. In any case, it was believed that the Ningyo possessed great power. One well-known belief was that eating ningyo meat brought a long life. Sometimes even one glance at ning was considered luck.

It is believed that Amabie can come out of the sea and predict abundant harvests or epidemics.

Similar or identical to Ama-biko.

In Japanese mythology, a mermaid-like three-legged creature with a beak, combining human and fish features. He has long hair and a scaly body. As well as a beak-shaped mouth and three legs. It glows with a bright light that can be seen from the coast.

In addition to the well-known Amabie, there are other variants of the name of this youkai. For example, his name may be Amahiko (я, "bhikkhu monk"), Umihiko ( 海, "sea boy"), Tempiko ( 天, "child of Heaven"), Tempiko ( 天, heavenly boy), Amahiko ( 尼彦入, amahiko nude:before:, "a monk entering a monastery") or Arie (я ア)). All these youkai are usually depicted as ape-like, bird-like, or cephalopod mermaids with three legs.

It is believed that Amabie originated from ningyo, the Japanese version of the mermaid, whose name is first mentioned in the chronicle "Nihon seki". In Nihon seki it is written that in the area corresponding to the modern prefecture Osaka, in 619, a fisherman caught something "like a child", it was neither a fish nor a person, and his name was unknown.

Ningyo could be a sign of future prosperity or, conversely, interpreted as an omen of an impending catastrophe, such as a typhoon, earthquake or tsunami. In any case, it was believed that the Ningyo possessed great power. One well-known belief was that eating ningyo meat brought a long life. Sometimes even one glance at ning was considered luck.

It is believed that Amabie can come out of the sea and predict abundant harvests or epidemics.

Similar or identical to Ama-biko.

A creature from the folklore of the Visayas (especially among the Hiligaino-speaking groups). Amalanhig literally translates as "hard" (it is believed that amalanhig have stiff legs that cannot bend).

These are half-dead, half-decomposed corpses that can only move in a straight line. They slowly and methodically pursue their victim, and when they overtake her, they can tickle her to imminent death from fear and laughter. You can escape from them by zigzagging or by water (they are afraid of deep reservoirs). You can also escape from them by climbing a tree or any high platform.

They have no specific motive other than harming others.

It is believed that Amalanhig are Aswangs who failed to fully preserve their magical power after death, or victims of Aswang vampires. Having risen from the grave, these amalankhigs hide in the forest. At night they go to nearby villages to hunt the inhabitants and drink blood with their pointed tongue.

According to another version, these are people who died with unfinished business or those who were killed and returned to take revenge.

They are also able to imitate the words of the people they encounter. Their presence is usually determined by the stench of their rotting flesh. 

A creature from the folklore of the Visayas (especially among the Hiligaino-speaking groups). Amalanhig literally translates as "hard" (it is believed that amalanhig have stiff legs that cannot bend).

These are half-dead, half-decomposed corpses that can only move in a straight line. They slowly and methodically pursue their victim, and when they overtake her, they can tickle her to imminent death from fear and laughter. You can escape from them by zigzagging or by water (they are afraid of deep reservoirs). You can also escape from them by climbing a tree or any high platform.

They have no specific motive other than harming others.

It is believed that Amalanhig are Aswangs who failed to fully preserve their magical power after death, or victims of Aswang vampires. Having risen from the grave, these amalankhigs hide in the forest. At night they go to nearby villages to hunt the inhabitants and drink blood with their pointed tongue.

According to another version, these are people who died with unfinished business or those who were killed and returned to take revenge.

They are also able to imitate the words of the people they encounter. Their presence is usually determined by the stench of their rotting flesh. 

Amanojaku (あまのじゃく - the original spelling of the name Amanojaku syllabic alphabet-kana, 天 — - the original spelling of the name Amanojaku hieroglyphs-kanji) - "literally heavenly evil spirit".

In Japanese mythology, a small but extremely malicious demon capable of reading people's minds and predicting the future. Pushes people to do bad things. It is usually depicted as a kind of small devil-they (large evil fanged and horned humanoid demons with red, blue or black skin).

It is generally believed that the image of amanojaku comes from Amanosagume (天)), an evil goddess in Shinto myths, who shares the quality of the character of amanojaku to do contrary to what is said and his ability to read a person's heart.

Amanojaku (あまのじゃく - the original spelling of the name Amanojaku syllabic alphabet-kana, 天 — - the original spelling of the name Amanojaku hieroglyphs-kanji) - "literally heavenly evil spirit".

In Japanese mythology, a small but extremely malicious demon capable of reading people's minds and predicting the future. Pushes people to do bad things. It is usually depicted as a kind of small devil-they (large evil fanged and horned humanoid demons with red, blue or black skin).

It is generally believed that the image of amanojaku comes from Amanosagume (天)), an evil goddess in Shinto myths, who shares the quality of the character of amanojaku to do contrary to what is said and his ability to read a person's heart.

Amanojaku (あまのじゃく - the original spelling of the name Amanojaku syllabic alphabet-kana, 天 — - the original spelling of the name Amanojaku hieroglyphs-kanji) - "literally heavenly evil spirit".

In Japanese mythology, a small but extremely malicious demon capable of reading people's minds and predicting the future. Pushes people to do bad things. It is usually depicted as a kind of small devil-they (large evil fanged and horned humanoid demons with red, blue or black skin).

It is generally believed that the image of amanojaku comes from Amanosagume (天)), an evil goddess in Shinto myths, who shares the quality of the character of amanojaku to do contrary to what is said and his ability to read a person's heart.

Amanojaku (あまのじゃく - the original spelling of the name Amanojaku syllabic alphabet-kana, 天 — - the original spelling of the name Amanojaku hieroglyphs-kanji) - "literally heavenly evil spirit".

In Japanese mythology, a small but extremely malicious demon capable of reading people's minds and predicting the future. Pushes people to do bad things. It is usually depicted as a kind of small devil-they (large evil fanged and horned humanoid demons with red, blue or black skin).

It is generally believed that the image of amanojaku comes from Amanosagume (天)), an evil goddess in Shinto myths, who shares the quality of the character of amanojaku to do contrary to what is said and his ability to read a person's heart.

Amanojaku (あまのじゃく - the original spelling of the name Amanojaku syllabic alphabet-kana, 天 — - the original spelling of the name Amanojaku hieroglyphs-kanji) - "literally heavenly evil spirit".

In Japanese mythology, a small but extremely malicious demon capable of reading people's minds and predicting the future. Pushes people to do bad things. It is usually depicted as a kind of small devil-they (large evil fanged and horned humanoid demons with red, blue or black skin).

It is generally believed that the image of amanojaku comes from Amanosagume (天)), an evil goddess in Shinto myths, who shares the quality of the character of amanojaku to do contrary to what is said and his ability to read a person's heart.

In the folklore of the Canadian Inuit, amayuryuk is a giant woman with a pocket on her back, smelling of rotten algae, where she puts her children.

Latin spellings vary: Amajaruk, Amajorssuk, Amajurjuk, Amautalik, Amayuquq.

It is believed that when meeting with amayuryuk, one can neither run away from her, nor go to meet her. A person who does this can get very sick or even die. ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In the folklore of the Canadian Inuit, amayuryuk is a giant woman with a pocket on her back, smelling of rotten algae, where she puts her children.

Latin spellings vary: Amajaruk, Amajorssuk, Amajurjuk, Amautalik, Amayuquq.

It is believed that when meeting with amayuryuk, one can neither run away from her, nor go to meet her. A person who does this can get very sick or even die. ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

"Angel hair" is called a spider-like, cotton-like or gelatinous mass, which sometimes falls to the ground in the form of threads or bundles, and after a few hours evaporates. (In the hands, the "hair" melts or turns into foul-smelling lumps). In Italy they are known as "silicon wool", in France "Madonna's gift". Regardless of the name, their appearance is traditionally associated with UFOs. 

It is believed that the first mention of them can be found in the papyrus of the time of Pharaoh Thutmose III, which is kept in the collection of the director of the Egyptian department of the Vatican Museum and describes the following phenomenon:

"In the twenty-second year, in the third month of winter, at 6 o'clock in the afternoon, the scribes of the House of Life saw a moving circle of fire in the sky. Its dimensions were an elbow in length and an elbow in width. They prostrated themselves and reported to the Pharaoh, and he thought about this event. After a few days, these objects in the sky became numerous and shone brighter than the sun. And Pharaoh, along with the army, looked at them. By evening, the fire circles rose higher and moved towards the south… A volatile substance fell from the sky… This has not happened since the foundation of the Earth… And Pharaoh burned incense to the gods and commanded them to record what happened in the annals of the House of Life." 

Later mentions include an observation from November 16, 1857, Charleston, USA. At night, bright "comets" scurried over the city, and in the morning there were cobwebs everywhere, but only without spiders. And in 1881, in Milwaukee, USA, the sky turned out to be completely covered with angelic hair, which made an indelible impression on the locals. The information got into the Scientific American magazine.

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"Angel Hair"

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"Angel hair" under the microscope

They were directly associated with UFOs in October 1954. On October 27, Gennaro Lucetti and Pietro Lastrucci sat on the balcony of a hotel in St. Mark's Square in Venice, Italy. At the same time, they noticed two spindle-shaped objects that, rotating, floated across the sky. Behind them were traces like white flames. The objects moved across the sky at high speed, made a smooth 180-degree turn and disappeared over the horizon. A few minutes later, participants and spectators of a football match in Florence were able to observe the UFO. At the same time, in addition to the teams and judges, about 10 thousand spectators, as well as journalists, were present at the stadium. The match had to be interrupted because everyone's attention was focused on the flying "cigars". But even then it was not possible to resume the game – it turned out that the entire football field was covered with a transparent sticky web.

According to external signs, angel's hair is similar to ectoplasm.

Among the attempts to explain the phenomenon , the following hypotheses can be distinguished:

• American ufologist Charles Mainey suggested that the "angel's hair" is the material result of the work of UFO engines, ejected outside like exhaust gases of internal combustion engines. He explains the rapid evaporation of the residues by the fact that such a substance is very unstable in our reality and disappears, moving to a more familiar space-time for it.
• Other ufologies have suggested that the heavenly web is a materialization of some spiritual forces, like ectoplasm that appears during spiritualistic seances.
• In 2001, Nikolai Subbotin, director of the Russian Ufological Research Station RUFORS, coined the term "chemtrails", which was a literal translation of a similar foreign concept "chemtrail". He suggested that this substance is formed after flights in the atmosphere of aircraft of a certain design as a result of their spraying of certain chemicals.
• Entomologists claim that there is no mystery, and this fibrous substance is just a mass of broken cobwebs carried by the wind. In support of their theory, they cite the example of tiny lineages, which, although they do not have wings, are able to cross through the air in a rather original way. The spider simply unfolds its body in the wind and releases a long thin thread from the back. As soon as the wind lifts the thread into the air, the spider grabs it tightly and thus overcomes quite decent distances.

However, none of these hypotheses can be considered strictly scientific: the first two explain the phenomenon through things that have not been scientifically proven, the existence of "chemotrasses" described by N. Subbotin has also not been proven. The entomological hypothesis has not yet found practical confirmation.

Angiac literally translates to "living dead child".

In the beliefs of the Eskimos of Alaska, the vengeful spirit of a newborn child abandoned to die, returning to drink the blood of his living relatives.

He took revenge first of all on the elders, because during the hungry years it often happens that the elders of the tribe are forced to get rid of extra mouths. They get rid of babies, because it is believed that a small child does not yet belong completely to our world. The elders take the child and leave him to starve to death in the snow.

And until the tribe changes camp, they will be haunted by the ghost of this child. The only way to prevent the appearance of an angiac is not to give the child a name: after all, only a name gives a person a soul.

Every night he will suck his mother's breast, gaining strength to take revenge on the elders. Having gained enough strength, he gets the ability to transform into various wild animals, in the guise of which he will kill members of his family.

He can also attack random passers-by. When a traveler walks or rides, usually on dogs, through a snowy desert, he can hear sounds foreshadowing the appearance of a monster. This is the crying of a child, quickly fading away in a blizzard, and the hooting of a polar white owl. At this time, you can still escape from the angiac if you turn back in time and have time to leave its territory. If a person continues on his way due to inexperience, very soon he sees a white owl flying over him, and almost instantly he is attacked by an angiac. He can appear either in the form of a small man overgrown with shaggy brown fur, with long curved claws and sharp teeth, or a giant owl. Sometimes - in the form of a child turned white from the cold. The older the angiac, the stronger.

Angiac literally translates to "living dead child".

In the beliefs of the Eskimos of Alaska, the vengeful spirit of a newborn child abandoned to die, returning to drink the blood of his living relatives.

He took revenge first of all on the elders, because during the hungry years it often happens that the elders of the tribe are forced to get rid of extra mouths. They get rid of babies, because it is believed that a small child does not yet belong completely to our world. The elders take the child and leave him to starve to death in the snow.

And until the tribe changes camp, they will be haunted by the ghost of this child. The only way to prevent the appearance of an angiac is not to give the child a name: after all, only a name gives a person a soul.

Every night he will suck his mother's breast, gaining strength to take revenge on the elders. Having gained enough strength, he gets the ability to transform into various wild animals, in the guise of which he will kill members of his family.

He can also attack random passers-by. When a traveler walks or rides, usually on dogs, through a snowy desert, he can hear sounds foreshadowing the appearance of a monster. This is the crying of a child, quickly fading away in a blizzard, and the hooting of a polar white owl. At this time, you can still escape from the angiac if you turn back in time and have time to leave its territory. If a person continues on his way due to inexperience, very soon he sees a white owl flying over him, and almost instantly he is attacked by an angiac. He can appear either in the form of a small man overgrown with shaggy brown fur, with long curved claws and sharp teeth, or a giant owl. Sometimes - in the form of a child turned white from the cold. The older the angiac, the stronger.

Angiac literally translates to "living dead child".

In the beliefs of the Eskimos of Alaska, the vengeful spirit of a newborn child abandoned to die, returning to drink the blood of his living relatives.

He took revenge first of all on the elders, because during the hungry years it often happens that the elders of the tribe are forced to get rid of extra mouths. They get rid of babies, because it is believed that a small child does not yet belong completely to our world. The elders take the child and leave him to starve to death in the snow.

And until the tribe changes camp, they will be haunted by the ghost of this child. The only way to prevent the appearance of an angiac is not to give the child a name: after all, only a name gives a person a soul.

Every night he will suck his mother's breast, gaining strength to take revenge on the elders. Having gained enough strength, he gets the ability to transform into various wild animals, in the guise of which he will kill members of his family.

He can also attack random passers-by. When a traveler walks or rides, usually on dogs, through a snowy desert, he can hear sounds foreshadowing the appearance of a monster. This is the crying of a child, quickly fading away in a blizzard, and the hooting of a polar white owl. At this time, you can still escape from the angiac if you turn back in time and have time to leave its territory. If a person continues on his way due to inexperience, very soon he sees a white owl flying over him, and almost instantly he is attacked by an angiac. He can appear either in the form of a small man overgrown with shaggy brown fur, with long curved claws and sharp teeth, or a giant owl. Sometimes - in the form of a child turned white from the cold. The older the angiac, the stronger.

The spirit of the sea from Chukchi and Eskimo mythology. It has a huge shaggy head with two eyes and a large toothy mouth.

Anki-Kiele could send a good catch of fish or success in the extraction of other marine life. This could be achieved by sending the shaman's soul to him.

The spirit of the sea from Chukchi and Eskimo mythology. It has a huge shaggy head with two eyes and a large toothy mouth.

Anki-Kiele could send a good catch of fish or success in the extraction of other marine life. This could be achieved by sending the shaman's soul to him.

In the mythology of the British Celts, these are ghostly white dogs with red ears. They were harbingers of death. It was to them that the barking was attributed, coming from nowhere.

In the mythology of the British Celts, these are ghostly white dogs with red ears. They were harbingers of death. It was to them that the barking was attributed, coming from nowhere.

An old man the length of a Hare is a literal translation of the name of Anschikh Titva Pyalt.

A character in Mansi fairy tales, a dwarf with incredibly long ears trailing behind him on the ground, and with a harelip opening from ear to ear.

An old man the length of a Hare is a literal translation of the name of Anschikh Titva Pyalt.

A character in Mansi fairy tales, a dwarf with incredibly long ears trailing behind him on the ground, and with a harelip opening from ear to ear.

An old man the length of a Hare is a literal translation of the name of Anschikh Titva Pyalt.

A character in Mansi fairy tales, a dwarf with incredibly long ears trailing behind him on the ground, and with a harelip opening from ear to ear.

In Sumero-Akkadian mythology, an eagle with a lion's head, the messenger of the gods. The image of Anzud is one of the most popular in Sumerian heraldry.

The first root "An-" (in the name "Anzud", "Anzu") means noise. "An" = "heaven; god of heaven"[3]. The second root "-Itch, -Zu" (and the name "Shutu", which is close to "-Itch") can be considered the proper name of this deity.

This huge bird of divine origin with a lion's head, later (approximately from the XIV century BC) was represented simply as a giant eagle. She has great power. For example, in the legend of the flood, a strange bird is already destroying the earthly world with the help of lightning released from its claws. He is also able to change his appearance at will.

In the myths of the Sumerians, Anzud usually acts as an intermediary between heaven and earth, that is, between people and gods, he simultaneously embodies both good and evil.

In Sumero-Akkadian mythology, an eagle with a lion's head, the messenger of the gods. The image of Anzud is one of the most popular in Sumerian heraldry.

The first root "An-" (in the name "Anzud", "Anzu") means noise. "An" = "heaven; god of heaven"[3]. The second root "-Itch, -Zu" (and the name "Shutu", which is close to "-Itch") can be considered the proper name of this deity.

This huge bird of divine origin with a lion's head, later (approximately from the XIV century BC) was represented simply as a giant eagle. She has great power. For example, in the legend of the flood, a strange bird is already destroying the earthly world with the help of lightning released from its claws. He is also able to change his appearance at will.

In the myths of the Sumerians, Anzud usually acts as an intermediary between heaven and earth, that is, between people and gods, he simultaneously embodies both good and evil.

According to Japanese mythology, a bizarre big blue-skinned and one-eyed monk with strong magic. A super-strong creature capable of killing people by strangulation.

Aobodzu (я 青, "Blue Buddhist monk", "blue Buddhist monk" or "immature Buddhist monk", arch. a man with a shaved head). Appears in the artist's book Toriyama Sekien's "Illustrated Night Parade of 100 Demons".

In Okayama, they are described as two-eyed giants who settle in abandoned or uninhabited houses. In other stories, they appear in wheat fields, or on dark, lonely roads.

In Kagawa, Aobozu appear late at night in front of young women and ask them: "Would you like to hang on your own neck?" If a woman says no, Aobozu disappears without a word. However, if she does not pay attention to him or does not say anything, he attacks her with lightning speed, beats her and hangs her by the neck.

They could be driven away with a wicker basket or other object with a large number of holes, which the monsters took for eyes and therefore avoided them out of fear or envy.

According to Japanese mythology, a bizarre big blue-skinned and one-eyed monk with strong magic. A super-strong creature capable of killing people by strangulation.

Aobodzu (я 青, "Blue Buddhist monk", "blue Buddhist monk" or "immature Buddhist monk", arch. a man with a shaved head). Appears in the artist's book Toriyama Sekien's "Illustrated Night Parade of 100 Demons".

In Okayama, they are described as two-eyed giants who settle in abandoned or uninhabited houses. In other stories, they appear in wheat fields, or on dark, lonely roads.

In Kagawa, Aobozu appear late at night in front of young women and ask them: "Would you like to hang on your own neck?" If a woman says no, Aobozu disappears without a word. However, if she does not pay attention to him or does not say anything, he attacks her with lightning speed, beats her and hangs her by the neck.

They could be driven away with a wicker basket or other object with a large number of holes, which the monsters took for eyes and therefore avoided them out of fear or envy.

In Japanese mythology, there is a belief that many wading birds in old age begin to glow with a blue light and exhale small non-burning balls of the same blue color that are carried away by the wind. the blue fire of the heron does not burn and cannot set fire to anything.

In Japanese mythology, there is a belief that many wading birds in old age begin to glow with a blue light and exhale small non-burning balls of the same blue color that are carried away by the wind. the blue fire of the heron does not burn and cannot set fire to anything.

In Japanese mythology, there is a belief that many wading birds in old age begin to glow with a blue light and exhale small non-burning balls of the same blue color that are carried away by the wind. the blue fire of the heron does not burn and cannot set fire to anything.

In Japanese mythology, there is a belief that many wading birds in old age begin to glow with a blue light and exhale small non-burning balls of the same blue color that are carried away by the wind. the blue fire of the heron does not burn and cannot set fire to anything.

A giant mottled serpent from Egyptian mythology. It usually curls in rings, and when it stretches, it reaches a length of 450 cubits (about 230 meters).

Represents darkness and evil, the eternal enemy of the sun god Ra. ​​Apop dwells in the depths of the earth, where his struggle with Ra takes place.

A giant mottled serpent from Egyptian mythology. It usually curls in rings, and when it stretches, it reaches a length of 450 cubits (about 230 meters).

Represents darkness and evil, the eternal enemy of the sun god Ra. ​​Apop dwells in the depths of the earth, where his struggle with Ra takes place.

A giant mottled serpent from Egyptian mythology. It usually curls in rings, and when it stretches, it reaches a length of 450 cubits (about 230 meters).

Represents darkness and evil, the eternal enemy of the sun god Ra. ​​Apop dwells in the depths of the earth, where his struggle with Ra takes place.

Indian nymphs, celestial dancers and temptresses of hermits.

Spirits of clouds or water. They look like beautiful women with unfading beauty, dressed in rich clothes and wearing jewelry.

In Vedic mythology, they were the wives and lovers of the Gandharvas. During the transition to Hindu mythology, they acquired the functions of celestial dancers and courtesans.

Also, according to legend, the Apsaras appease the heroes who fell in battle in the paradise of Indra (similar to the Scandinavian Valhalla or Paradise in Islam).

Indian nymphs, celestial dancers and temptresses of hermits.

Spirits of clouds or water. They look like beautiful women with unfading beauty, dressed in rich clothes and wearing jewelry.

In Vedic mythology, they were the wives and lovers of the Gandharvas. During the transition to Hindu mythology, they acquired the functions of celestial dancers and courtesans.

Also, according to legend, the Apsaras appease the heroes who fell in battle in the paradise of Indra (similar to the Scandinavian Valhalla or Paradise in Islam).

According to ancient and medieval authors, the African people, whose representatives move on all fours, like animals. They also roar and growl instead of speech. It is believed that its representatives do not live up to 40 years.

According to ancient and medieval authors, the African people, whose representatives move on all fours, like animals. They also roar and growl instead of speech. It is believed that its representatives do not live up to 40 years.

According to ancient and medieval authors, the African people, whose representatives move on all fours, like animals. They also roar and growl instead of speech. It is believed that its representatives do not live up to 40 years.

According to ancient and medieval authors, the African people, whose representatives move on all fours, like animals. They also roar and growl instead of speech. It is believed that its representatives do not live up to 40 years.

In the southwestern part of Alaska, near Lake Illiamna, a local yeti appears: Arulatag or Nantina or Urayuli ("shaggy").

This creature is 2 to 3 meters tall (sometimes even higher), covered with shaggy dark fur. He looks very similar to a large monkey with very long arms that hang down below the knees in a standing position. His eyes are red and burn brightly in the dark.

The creature swims very well, can steal livestock (especially dogs), food or fish from fishermen. The proof of its existence is considered gigantic footprints that are found near the lake.

The owner of the forest in Chuvash and Turkic mythology.

Perhaps the term "arzuri" goes back to the ancient name of a deity close to the Slavic Shchur. Another name of arzuri is "varman tura" ("forest god") — similar to one of the names of the goblin "Urman iyase" ("master of the forest") among the Kazan and West Siberian Tatars. The southern Chuvash consider Arzuri to be ubede's wife, which is why they also call her "varman amashe" ("mother of the forest"). From the Chuvash languagetranslated as Half - man .

Looks like a tall naked woman with hair to the ground and with a body covered with hair (except for the genitals). She has huge eyes, breasts hanging down (she puts them on her shoulders while walking). Some myths mention three arms, three legs and four eyes (two in front and two behind).

It can change its appearance from human and animal to various objects (branches, a sheaf of hay, etc.) and lights flying between the branches. Scares people with various shouts and laughter. It can attack and maim.

It is considered the restless spirit of a suicide or a person buried not according to the rules.

Arzuri is very afraid of iron, whip, fire, water, dogs and the crackling of cherry trees on the fire. Arzuri likes to ride horses, so you can catch him by smearing the horse's back with resin.

If you meet Arzuri on the way, you have to say: "Uphill!". Then arzuri will fall behind and will not be able to catch up. According to other beliefs, when meeting with arzuri, it is necessary to throw a piece of bread in her direction.

In the mythology of other Turkic-speaking peoples, the Arzuri correspond to the shural of the Kazan Tatars and Bashkirs, and the pitsen of the West Siberian Tatars.

Archaeological sites indicate that the image of Arzuri was widely spread among the Volga Suvaro-Bulgarians.

The owner of the forest in Chuvash and Turkic mythology.

Perhaps the term "arzuri" goes back to the ancient name of a deity close to the Slavic Shchur. Another name of arzuri is "varman tura" ("forest god") — similar to one of the names of the goblin "Urman iyase" ("master of the forest") among the Kazan and West Siberian Tatars. The southern Chuvash consider Arzuri to be ubede's wife, which is why they also call her "varman amashe" ("mother of the forest"). From the Chuvash languagetranslated as Half - man .

Looks like a tall naked woman with hair to the ground and with a body covered with hair (except for the genitals). She has huge eyes, breasts hanging down (she puts them on her shoulders while walking). Some myths mention three arms, three legs and four eyes (two in front and two behind).

It can change its appearance from human and animal to various objects (branches, a sheaf of hay, etc.) and lights flying between the branches. Scares people with various shouts and laughter. It can attack and maim.

It is considered the restless spirit of a suicide or a person buried not according to the rules.

Arzuri is very afraid of iron, whip, fire, water, dogs and the crackling of cherry trees on the fire. Arzuri likes to ride horses, so you can catch him by smearing the horse's back with resin.

If you meet Arzuri on the way, you have to say: "Uphill!". Then arzuri will fall behind and will not be able to catch up. According to other beliefs, when meeting with arzuri, it is necessary to throw a piece of bread in her direction.

In the mythology of other Turkic-speaking peoples, the Arzuri correspond to the shural of the Kazan Tatars and Bashkirs, and the pitsen of the West Siberian Tatars.

Archaeological sites indicate that the image of Arzuri was widely spread among the Volga Suvaro-Bulgarians.

A creature from the folklore of the Ashanti people (West Africa). It is believed that pronouncing the name of Asanbosama alone can cause trouble.

Outwardly, it looks like a man overgrown with fur with large bloodshot eyes and protruding iron teeth. Sometimes disproportionately long legs are distinguished. In some stories, he has a long tail (sometimes with a snake's head at the end), on which he hangs, like a monkey. It is also said that he has hooks on his legs, with which he clings to tree branches and hangs upside down in anticipation of a victim. He hooks her up, bites her thumb or foot, and then drinks blood from the wound. 

Sasabonsam — or another name for asanbosam, or its flying variety, with bat wings.

Nagloper is probably the highest kind of asanbosam, capable, among other things, of changing its appearance, as well as turning its victims into asanbosams and forcing them to attack people. The unique difference between the treatment of naglopers from European vampires is that they return the victim to the original human form if she does everything she is ordered to do.

A creature from the folklore of the Ashanti people (West Africa). It is believed that pronouncing the name of Asanbosama alone can cause trouble.

Outwardly, it looks like a man overgrown with fur with large bloodshot eyes and protruding iron teeth. Sometimes disproportionately long legs are distinguished. In some stories, he has a long tail (sometimes with a snake's head at the end), on which he hangs, like a monkey. It is also said that he has hooks on his legs, with which he clings to tree branches and hangs upside down in anticipation of a victim. He hooks her up, bites her thumb or foot, and then drinks blood from the wound. 

Sasabonsam — or another name for asanbosam, or its flying variety, with bat wings.

Nagloper is probably the highest kind of asanbosam, capable, among other things, of changing its appearance, as well as turning its victims into asanbosams and forcing them to attack people. The unique difference between the treatment of naglopers from European vampires is that they return the victim to the original human form if she does everything she is ordered to do.

In Scandinavian mythology, the spirit of the ash tree in the form of a woman. She is able to magically take away the power of a warrior or send bad luck.

In Scandinavian mythology, the spirit of the ash tree in the form of a woman. She is able to magically take away the power of a warrior or send bad luck.

In Scandinavian mythology, the spirit of the ash tree in the form of a woman. She is able to magically take away the power of a warrior or send bad luck.

A generic term for various shape-shifting evil creatures in Filipino folklore, such as vampires, ghouls, witches, suckers of entrails, and werewolf beasts (usually dogs, cats, pigs). Despite the absence of any special motives other than harming others, their behavior can be interpreted as an inversion of traditional Filipino values. Aswang is especially popular in the Visayas, southern parts of Luzon and parts of Mindanao, including Capiz.

Aswangs usually live at night in cemeteries and forests, as their strength in the daytime is significantly reduced, and sometimes completely disappear. Despite being described as wild monsters that often live in the wilderness and on the fringes of society, Aswangs are also described as creatures capable of living in the immediate vicinity or even within the village, leading to several reports of Aswan attacks in major localities. Their ability to adapt and live in urban and rural environments populated by humans, while maintaining their wild monstrous nature, is mentioned as a feature that distinguishes Aswangs from most other monsters. 

They are also usually afraid of the light (which is why the wake was often brightly lit so that Aswan would not come to the funeral to steal and devour the corpse). They are also dismissive of noise, but in rare cases they are called vangs who attend noisy parties.

Aswangs are traditionally described as one-dimensional monsters and evil by nature, who have no explicable motives other than harming and devouring other creatures. Their openly evil behavior can be characterized as an inversion of traditional Filipino values (strong kinship and family closeness): Aswangs have no bias when choosing their prey and do not hesitate to target their own relatives. 

Aswangs are considered unclean and prefer raw human meat to contrast the value with the purity of cooked, seasoned and flavored food characteristic of traditional Filipino culture. Aswangs are also often described as indecent in behavior, and female aswangs often expose their genitals, which contradicts the values of traditional modesty.

There are several ways to expel or kill Aswang. The various countermeasures used to defend against the creatures often vary depending on the cultural and symbolic meaning of each instrument: holy objects, spices, salt, ash, stingray tail, large crustaceans, vinegar, chewing betel nuts and urine, as well as turning over the stairs leading to the house.

Since aswan was believed to be the cause of miscarriages, countermeasures were developed to drive away aswan and prevent them from wandering during childbirth. One way is for the husband of a pregnant wife to remain naked under the house, furiously brandishing a sword.

There is also a special oil against aswang. To make this oil, select a specific coconut and watch it grow. Collect it at dusk when the moon is full, when it is wet and cloudy, the breeze should also be cool. The coconut should be grated and the juice squeezed out of it. Cook the mixture until it becomes butter. Read secret prayers and throw all the waste into the ocean so aswan can't trace who made the oil. After completion, the oil should be hung at the door of the house: it will boil when aswan is nearby.

There are other methods of detecting aswan without using special oil: creaking coming from the ceiling of a house is often a sign of the presence of an ashwang nearby, and reincarnated aswangs can be detected by looking at whether your reflection is inverted in the creature's eyes. In addition, they can be dogs, cats and pigs without tails.

To kill the creature, you can use a bolo knife to stab the witch in the middle of the back: if this area is not affected, he can lick the wounds to heal them. It is not recommended to use firearms.

Tick-tick is a variant of the name of Aswang in the TV series "Grimm".

A generic term for various shape-shifting evil creatures in Filipino folklore, such as vampires, ghouls, witches, suckers of entrails, and werewolf beasts (usually dogs, cats, pigs). Despite the absence of any special motives other than harming others, their behavior can be interpreted as an inversion of traditional Filipino values. Aswang is especially popular in the Visayas, southern parts of Luzon and parts of Mindanao, including Capiz.

Aswangs usually live at night in cemeteries and forests, as their strength in the daytime is significantly reduced, and sometimes completely disappear. Despite being described as wild monsters that often live in the wilderness and on the fringes of society, Aswangs are also described as creatures capable of living in the immediate vicinity or even within the village, leading to several reports of Aswan attacks in major localities. Their ability to adapt and live in urban and rural environments populated by humans, while maintaining their wild monstrous nature, is mentioned as a feature that distinguishes Aswangs from most other monsters. 

They are also usually afraid of the light (which is why the wake was often brightly lit so that Aswan would not come to the funeral to steal and devour the corpse). They are also dismissive of noise, but in rare cases they are called vangs who attend noisy parties.

Aswangs are traditionally described as one-dimensional monsters and evil by nature, who have no explicable motives other than harming and devouring other creatures. Their openly evil behavior can be characterized as an inversion of traditional Filipino values (strong kinship and family closeness): Aswangs have no bias when choosing their prey and do not hesitate to target their own relatives. 

Aswangs are considered unclean and prefer raw human meat to contrast the value with the purity of cooked, seasoned and flavored food characteristic of traditional Filipino culture. Aswangs are also often described as indecent in behavior, and female aswangs often expose their genitals, which contradicts the values of traditional modesty.

There are several ways to expel or kill Aswang. The various countermeasures used to defend against the creatures often vary depending on the cultural and symbolic meaning of each instrument: holy objects, spices, salt, ash, stingray tail, large crustaceans, vinegar, chewing betel nuts and urine, as well as turning over the stairs leading to the house.

Since aswan was believed to be the cause of miscarriages, countermeasures were developed to drive away aswan and prevent them from wandering during childbirth. One way is for the husband of a pregnant wife to remain naked under the house, furiously brandishing a sword.

There is also a special oil against aswang. To make this oil, select a specific coconut and watch it grow. Collect it at dusk when the moon is full, when it is wet and cloudy, the breeze should also be cool. The coconut should be grated and the juice squeezed out of it. Cook the mixture until it becomes butter. Read secret prayers and throw all the waste into the ocean so aswan can't trace who made the oil. After completion, the oil should be hung at the door of the house: it will boil when aswan is nearby.

There are other methods of detecting aswan without using special oil: creaking coming from the ceiling of a house is often a sign of the presence of an ashwang nearby, and reincarnated aswangs can be detected by looking at whether your reflection is inverted in the creature's eyes. In addition, they can be dogs, cats and pigs without tails.

To kill the creature, you can use a bolo knife to stab the witch in the middle of the back: if this area is not affected, he can lick the wounds to heal them. It is not recommended to use firearms.

Tick-tick is a variant of the name of Aswang in the TV series "Grimm".

A generic term for various shape-shifting evil creatures in Filipino folklore, such as vampires, ghouls, witches, suckers of entrails, and werewolf beasts (usually dogs, cats, pigs). Despite the absence of any special motives other than harming others, their behavior can be interpreted as an inversion of traditional Filipino values. Aswang is especially popular in the Visayas, southern parts of Luzon and parts of Mindanao, including Capiz.

Aswangs usually live at night in cemeteries and forests, as their strength in the daytime is significantly reduced, and sometimes completely disappear. Despite being described as wild monsters that often live in the wilderness and on the fringes of society, Aswangs are also described as creatures capable of living in the immediate vicinity or even within the village, leading to several reports of Aswan attacks in major localities. Their ability to adapt and live in urban and rural environments populated by humans, while maintaining their wild monstrous nature, is mentioned as a feature that distinguishes Aswangs from most other monsters. 

They are also usually afraid of the light (which is why the wake was often brightly lit so that Aswan would not come to the funeral to steal and devour the corpse). They are also dismissive of noise, but in rare cases they are called vangs who attend noisy parties.

Aswangs are traditionally described as one-dimensional monsters and evil by nature, who have no explicable motives other than harming and devouring other creatures. Their openly evil behavior can be characterized as an inversion of traditional Filipino values (strong kinship and family closeness): Aswangs have no bias when choosing their prey and do not hesitate to target their own relatives. 

Aswangs are considered unclean and prefer raw human meat to contrast the value with the purity of cooked, seasoned and flavored food characteristic of traditional Filipino culture. Aswangs are also often described as indecent in behavior, and female aswangs often expose their genitals, which contradicts the values of traditional modesty.

There are several ways to expel or kill Aswang. The various countermeasures used to defend against the creatures often vary depending on the cultural and symbolic meaning of each instrument: holy objects, spices, salt, ash, stingray tail, large crustaceans, vinegar, chewing betel nuts and urine, as well as turning over the stairs leading to the house.

Since aswan was believed to be the cause of miscarriages, countermeasures were developed to drive away aswan and prevent them from wandering during childbirth. One way is for the husband of a pregnant wife to remain naked under the house, furiously brandishing a sword.

There is also a special oil against aswang. To make this oil, select a specific coconut and watch it grow. Collect it at dusk when the moon is full, when it is wet and cloudy, the breeze should also be cool. The coconut should be grated and the juice squeezed out of it. Cook the mixture until it becomes butter. Read secret prayers and throw all the waste into the ocean so aswan can't trace who made the oil. After completion, the oil should be hung at the door of the house: it will boil when aswan is nearby.

There are other methods of detecting aswan without using special oil: creaking coming from the ceiling of a house is often a sign of the presence of an ashwang nearby, and reincarnated aswangs can be detected by looking at whether your reflection is inverted in the creature's eyes. In addition, they can be dogs, cats and pigs without tails.

To kill the creature, you can use a bolo knife to stab the witch in the middle of the back: if this area is not affected, he can lick the wounds to heal them. It is not recommended to use firearms.

Tick-tick is a variant of the name of Aswang in the TV series "Grimm".

In Abkhazian, Ossetian and Adyghe mythology, a dwarf is from a people who lived on earth before the age of humans. Now they live underground and have a very small stature (not visible in the grass). They had a broad chest and powerful shoulders, and were distinguished by great physical strength. They bred small cattle, which were kept in atsanguars, rode hares and milked deer.

Btsentæ is the Ossetian name of atsanov

Zheki — Balkarian and Karachai name of atsanov

Isps and Spi — Adyghe names of atsans

In Abkhazian, Ossetian and Adyghe mythology, a dwarf is from a people who lived on earth before the age of humans. Now they live underground and have a very small stature (not visible in the grass). They had a broad chest and powerful shoulders, and were distinguished by great physical strength. They bred small cattle, which were kept in atsanguars, rode hares and milked deer.

Btsentæ is the Ossetian name of atsanov

Zheki — Balkarian and Karachai name of atsanov

Isps and Spi — Adyghe names of atsans

A creature from Welsh mythology. This aquatic creature, looking like a huge crocodile or beaver, drags under the water. cattle and sometimes even people.

Avanc lives in a pool called Llyn-yr-Avanc (Llyn yr Afanc) on the river Conwy in the North Wales.

There is a legend that one of King Arthur's knights went to fight with an Addank - that is, with an avank. His beloved gave him a stone with her, thanks to which he could see the avank, while remaining invisible himself. He entered the cave of Avanka, took in his left hand the stone that the lady gave him, and in his right hand the sword. And when he entered, he saw Addank and immediately cut off his head with a sword.

A creature from Welsh mythology. This aquatic creature, looking like a huge crocodile or beaver, drags under the water. cattle and sometimes even people.

Avanc lives in a pool called Llyn-yr-Avanc (Llyn yr Afanc) on the river Conwy in the North Wales.

There is a legend that one of King Arthur's knights went to fight with an Addank - that is, with an avank. His beloved gave him a stone with her, thanks to which he could see the avank, while remaining invisible himself. He entered the cave of Avanka, took in his left hand the stone that the lady gave him, and in his right hand the sword. And when he entered, he saw Addank and immediately cut off his head with a sword.

A creature from Welsh mythology. This aquatic creature, looking like a huge crocodile or beaver, drags under the water. cattle and sometimes even people.

Avanc lives in a pool called Llyn-yr-Avanc (Llyn yr Afanc) on the river Conwy in the North Wales.

There is a legend that one of King Arthur's knights went to fight with an Addank - that is, with an avank. His beloved gave him a stone with her, thanks to which he could see the avank, while remaining invisible himself. He entered the cave of Avanka, took in his left hand the stone that the lady gave him, and in his right hand the sword. And when he entered, he saw Addank and immediately cut off his head with a sword.

In Japan, it is believed that a long-tailed cat can become a werewolf over time. They can take the form of the deceased or inhabit his body. But even without this, the animal can walk on its hind legs and talk.In human form, bakeneko demonstrate superhuman flexibility, mobility and cunning.

There are several ways for a cat to become a bakeneko: According to Japanese folklore, any cat that has lived for more than thirteen years, either tricolor, or one that weighs 1 kan (3.75 kg), or has a long tail, can become a bakeneko. In the latter case, the tail is bifurcated; such a bakeneko is called a nekomata (yap. 猫又 or 猫股 forked cat).

Bakeneko can create ghostly fireballs, walk on her hind legs; she can eat her master and take his form. It was also believed that if such a cat jumped over a fresh corpse, it would revive it.

Bakeneko also preys on humans. He puts his huge paws in the door, looking for human prey, as ordinary cats do when they hunt at a mouse hole.

Often these creatures are depicted licking oil from lamps (in ancient lamps, oil was made from fish oil). Because of this, they can breathe fire.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

A tree demon from the folklore of the Philippine Islands, a bearded humanoid creature 2-3 meters tall. Invisible to man, but can make him wander. His presence betrays laughter out of nowhere, an abundance of dragonflies or smoke.

Personification of the death of cattle among the Eastern Slavs. 

It appears in the form of a cow or a cat (most often black), or a dog, sometimes in the form of a cow skeleton (a symbol that originated on the model of the popular image of human death) or an old disgusting woman.

Its appearance is accompanied by a mass death of livestock.

It was believed that Cow death appears most often on the day of Agafya Cowshed. 

To frighten Death, the procession raised an incredible noise: they rattled scythes, frying pans, sickles, stove shutters, raised shouts and screams. If an animal (cat, dog) came across, it was immediately killed, believing that it was Death, hiding in the form of a werewolf.

A talisman against Cow death were worn-out old bast shoes soaked in tar, which were hung in the barn

Magical folk from Germanic-Scandinavian and Celtic folklore. They are also known by the names alva (Scandinavian), sida (Ancient Irish). The word "elf" itself is associated by some researchers with the Roman root "alb" — "white", according to another version it came from the Welsh "ellyl" or the Irish "aillil" — "shining", going back to the Sumerian "ellu" ("shining"). According to the descriptions of elves and fairies differ little.

Being benevolent to people. Descriptions of elves in various mythologies vary, but, as a rule, they are beautiful, light (sometimes even glowing) creatures, spirits of the forest. Sometimes they kidnap people (or their belongings) by taking them to their country, where a person has lost track of vermin. Sometimes they dance in forests or meadows in the form of lights, leaving trampled areas.

The devil (the same as the devil and is close to the concept of the devil). He has quite a lot of different names, since the name of the demon of hell, the name of the devil was not supposed to be pronounced aloud: Satan, anchutka bespyatny, simply "bespyatny", goat-footed, demon, unclean, evil, cursed, unnamed, enemy of the human race, buffoon, etc. V. I. Dahl and S. V. Maksimov list over a hundred names-euphemisms.

In English, devil. The images of the Baltic Velnyas are close to him (lit. velnias), Shaitan among the Islamic peoples, surt of the German-Scandinavians. For the first time the word was recorded by R. James in the Russian-English dictionary-diary of 1618-1619.

In Slavic mythology, an evil spirit is mischievous, playful and lustful. Under various nicknames and synonyms , he is a character of a huge number of fairy tales Eastern Europe, the most popular character of Russian demonology.

It was believed that the mere mention of the devil was enough for him to hear it and approach an unwary person, or even harm him.

Devils have a generally anthropomorphic appearance, but with the addition of some fantastic or monstrous details. The most common appearance is identical to the image of the ancient Pan, fauns and satyrs — horns, tail and goat legs or hooves, sometimes wool, less often pig piglet, claws, bat wings, etc. Devils are believed to be able to take the form of animals of the old cult — goats, wolves, dogs, ravens, snakes, etc., but sometimes they appear in the form of a human.

The "hidden Inhabitants" (isl. huldufólk) are characters in Icelandic folk tales. They used to be called "aulvas", which is etymologically the same as "elves".

They practically do not differ from people: they are born and die, they run a household, they have their own churches, priests and cemeteries.

Outwardly Hidden inhabitants also differ little from humans: the only difference is the absence of nasal cartilage or a vertical fossa between the upper lip and nose.

The world of these creatures is somewhere not far from the world of people, but people see them only if they are clairvoyant, or if the Hidden Inhabitants themselves want to be seen.

After Christianity became the state religion in Iceland, elves began to be divided into two types — "pagans" (evil towards people) and "Christians" (kind towards people). However, this division was soon forgotten.

Icelandic fairy tales tell about interesting contacts of people with huldufoulk. They often ask people for help, and if people help them, then they do something good for them or give them something, and if they don't help, then they take revenge on them.

Some fairy tales tell how "hidden inhabitants" ask for help from people during childbirth, since they cannot give birth until a human hand touches the woman in labor.

Some Icelanders still believe in the existence of huldufoulk and try to leave the places where they think they live unchanged, and even if they build a road crossing the huldufoulk trail, they narrow the road so that it is easier for fairy-tale characters to cross it.

In Muslim mythology, this is a kind of jinn or fire elemental, which is the soul of a person who died a violent death (every drop of blood of the murdered person arises according to an ifrit). The body of the ifrit is made of basalt, bronze and molten lava. His figure is huge, bursts with heat and glows with a dark orange light. He flies, generates fire, is able to fulfill desires and cause confusion.

In Japanese folklore, these are huge sea monsters that live in the open sea off the coast of Japan. Their bodies are covered in slippery oil that spreads around when they swim in the ocean. And the body is many kilometers long.

A creature from Egyptian mythology in the form of a woman with the head of a jackal. The goddess of embalming and mummification.

There is an insidious sea spirit in Japanese folklore. If you look at her from the front, you can see a woman, although the lower part of her body is blurry, and if from behind, then a rock. She likes to appear before the ship or boat goes out to sea, approach the sailors and ask them to lend her a scoop. If someone fulfills her request, she immediately starts pouring water into the ship or boat until the ship slowly sank to the bottom.

A creature from English folklore. Jenny can kidnap children if they are playing near the water, and drag them to the very bottom. The approach of this creature is usually indicated by a greenish foam that suddenly appeared on the calm surface of a pond or other body of water.

Often they scratch their legs with sharp claws until they bleed, or simply frighten with their terrible appearance: long wet hair loose over their shoulders, large green fangs sticking out of their mouths, and very sharp shiny claws.

Green-toothed Jenny (also Evil Jenny, Green-Toothed Ginny; English Jenny Greenteeth, Jinny Greenteeth, Wicked Jenny, Ginny Greenteeth, Jeannie Greenteeth; from the ancient English language "Jenny" — "fair") — a river or swamp witch in English folklore, which probably explained the cruel death of people in reservoirs. It is known in the counties of Lancashire, Cheshire, Shropshire, Yorkshire.

Kutisake-onna (yap. 口裂け女, lit. "a woman with a torn/slashed mouth") — a famous Japanese urban legend about a beautiful woman who was mutilated and killed by her jealous husband, and then returned to the world of the living as a vengeful evil spirit.

A character of Japanese urban legends, a vengeful spirit in the form of a woman with her mouth cut from ear to ear. She usually wears a surgical mask. A woman will stop the child and ask: "Am I beautiful?" If the child answers "no", the woman will kill him with the scissors she carries with her. If the child says "yes", then the woman removes the mask, opening the mouth cut from ear to ear, and asks: If this time the child answers "no", then the woman will cut him in half, if he still answers "yes", then his mouth will be cut from ear to ear.

It is impossible to escape from it, since it simply reappears in front of its victim.

The name comes from Gaelic words meaning lover, mistress or concubine and a term for a burial mound or burial ground. According to another variant, liaian shi can be translated as fairy lover or fairy mistress.

Dirg-do can be translated as "sucking red blood".

Creatures from folklore Ireland and the Isle of Man, which are found mainly in wells and springs. 

Usually she appears to some man in the image of a written beauty, invisible to everyone else. That's just not so sweet and friendly this golden-haired girl in a green dress when she lures lonely travelers to her voice. She bites through the neck of the poor devils who are tired of singing and drinks all the blood, killing her victim. 

Like other vampires, only garlic and silver are saved from her.

A mythical people of mouthless people who feed on the smell of fried fish and floral aroma from medieval bestiaries.

In different versions they may have different names (for example, in Slavic bestiaries it is known as Astonii or Astromove).

The ambassador of the Syrian king Nikator Megasphenes, who was at the court of the Indian king Chandragupta Maurya, told that at the sources of the Ganges there lived human beings devoid of a mouth; they fed on steam from cooking meat, as well as the aroma of fruits and flowers, and had a respiratory organ instead of a mouth. They could not stand bad smells and therefore survived with difficulty, especially when they found themselves in a military camp.

A mythical people of mouthless people who feed on the smell of fried fish and floral aroma from medieval bestiaries.

In different versions they may have different names (for example, in Slavic bestiaries it is known as Astonii or Astromove).

The ambassador of the Syrian king Nikator Megasphenes, who was at the court of the Indian king Chandragupta Maurya, told that at the sources of the Ganges there lived human beings devoid of a mouth; they fed on steam from cooking meat, as well as the aroma of fruits and flowers, and had a respiratory organ instead of a mouth. They could not stand bad smells and therefore survived with difficulty, especially when they found themselves in a military camp.

A mythical people of mouthless people who feed on the smell of fried fish and floral aroma from medieval bestiaries.

In different versions they may have different names (for example, in Slavic bestiaries it is known as Astonii or Astromove).

The ambassador of the Syrian king Nikator Megasphenes, who was at the court of the Indian king Chandragupta Maurya, told that at the sources of the Ganges there lived human beings devoid of a mouth; they fed on steam from cooking meat, as well as the aroma of fruits and flowers, and had a respiratory organ instead of a mouth. They could not stand bad smells and therefore survived with difficulty, especially when they found themselves in a military camp.

Creatures from Slavic mythology (in particular, the territories of the present Astrakhan, Samara regions, in the regions of the Middle Volga).

The word itself is probably a corruption of "albasta", from the beliefs of the Turkic peoples. This is the most dangerous kind of mermaids, who appear in the form of half-dead decrepit old women. She is usually described as: an unnaturally large woman, with an ugly bloated, abstract figure and huge breasts hanging down to her knees. On her head she has a shock of dirty yellow hair, reaching to the ground, and not rarely and completely hiding the outlines of the creature.

She does not speak human language and only howls softly and wistfully. It lives near rivers, swamps and lakes, which makes it related to such characters as vodyanitsy and boggies. Due to the fact that it is a water character, it moves slowly on land.

She is the leader of mermaids and other aquatic creatures of Slavic folklore. Her task is the death of a person who has fallen into her clutches (more often a pregnant woman or a small child).

In Japanese mythology, scary creatures living in the mountains along the northern coast of the Sea of Japan, with bright red or blue skin, disheveled hair and wild eyes. They have wide mouths full of sharp teeth, and often horns on their foreheads. They are dressed in straw wraps and raincoats, and they hold large knives in their hands. At the same time, they attack only those who have been lazy or angry for a year.

In Japanese mythology, scary creatures living in the mountains along the northern coast of the Sea of Japan, with bright red or blue skin, disheveled hair and wild eyes. They have wide mouths full of sharp teeth, and often horns on their foreheads. They are dressed in straw wraps and raincoats, and they hold large knives in their hands. At the same time, they attack only those who have been lazy or angry for a year.

In Japanese mythology, scary creatures living in the mountains along the northern coast of the Sea of Japan, with bright red or blue skin, disheveled hair and wild eyes. They have wide mouths full of sharp teeth, and often horns on their foreheads. They are dressed in straw wraps and raincoats, and they hold large knives in their hands. At the same time, they attack only those who have been lazy or angry for a year.

The owner of a swamp covered with rust from Belarusian mythology. He has an anthropomorphic, but disproportionate body: a huge belly, thin and long limbs. He draws travelers and animals to him.

In the folklore of the Egyptians, Greeks and Romans, a mythical bird burns itself and is reborn from the ashes.

The legend of the Phoenix was born from ancient solar symbolism. The sun is one in the sky, it dies every evening and rises every morning. The Phoenix has many "relatives": the Arabian birds Rukh and Anka, the Indian Garuda, the Iranian Simurg. In Russia, the firebird was called "Firebird" or "Fear Bird", in Slovakia - "Firebird".

A creature from Japanese mythology. During the day it looks like an ordinary woman, but at night it turns into a vampire. The creature's head is capable of flying on a neck that stretches to an incredible length.

This head flies and drinks the blood of sleeping people, and sometimes it eats them completely. If the head of a creature is able to move separately from the body, without articulation with the neck, then such a spirit is called a Nukekubi.

In Akkadian mythology, mixanthropic creatures whose lower body is borrowed from huge scorpions.

Chanek or Chanek (Chanekeh, Chaneque or Ohuican Chaneque) are small, spirit-like creatures from Mexican folklore, considered to be elemental forces and guardians of nature.

In ancient legends, these creatures attacked intruders, scaring them so that their soul left their body, which they imprisoned in the depths of the earth. If the victim does not restore his soul with the help of a certain ritual, he will get sick and soon die.

In some modern legends, chanek is described as children with the face of old men or women who make people wander for three or seven days, after which the victims cannot remember what happened. It is believed that the creatures take their home in The underground world, the entrance to which is a dry kapok tree.

In Catholic beliefs, chaneka are the souls of children who died without Christian baptism.

Similar mythical creatures are common in Mesoamerican and other Latin American folklore traditions in general, called duende in Spanish. In the folklore tradition of the Yucatan Peninsula, these elementals are known as aluxob.

In Indian mythology, a mighty eight-legged animal resembling a wild deer living somewhere in the Himalayas. One of the incarnations of Shiva.

The alien is a hypothetical representative of an intelligent extraterrestrial civilization. It is considered a passenger of the "flying saucer", so it is closely associated with the UFO phenomenon, although it appeared in the mass consciousness much earlier.

As with the origin of the unidentified objects, the true origin of the aliens is unknown. According to various versions, they can be aliens from other planets (aliens), and from other worlds ("parallel Earth"), and even representatives of the future population of the Earth.

This category can include any "hidden people" from folklore, because there are common features:

• they come from another world (sometimes kidnapping a person and taking them to it)
• they differ in the level of development from a person
• share knowledge or devices
• time in their world lasts differently from that on earth
• they look very similar to people, but with some obvious differences (strange facial features, unusual clothing, etc.).)
• at the place of appearance, traces of crushed or burnt grass can be left
• they may have sexual relations with the abducted person
• their appearance is often accompanied by blinding light

Now all such meetings are associated with extraterrestrials.

According to the versions of the explanations, the aliens look like ghosts. Usually, it is customary to refer to the aliens as anthropomorphic entities, but there are exceptions. Until recently, they were also related to the ghosts by the circumstances of the meetings, after which there were no obvious traces left. However, in the last few decades, the usual observations and contacts have been supplemented by evidence of implants left by aliens in the human body, as well as reports of the discovery of the corpses of unknown creatures similar in description to the aliens.

It is believed that the aliens are not only intelligent, but also far ahead of earthlings in technological and cultural development.

The aliens represent something unknown, bringing with them new experiences, new opportunities and, at the same time, potential danger. The image of an alien, most often a humanoid alien, is actively exploited by modern mass culture.

It even has five "classic" images.:

• Humanoid. These are aliens who look exactly like humans. Their height varies from small (gnome-like), to tall (see Nords). They differ in gender, age, and appearance. The clothes of W on a human, but more reminiscent of the suits or diving suits.
• Greys, or "greys". They look like short humanoid creatures with gray or light green skin, without hair. The descriptions also usually feature a disproportionately large head with huge slanted black eyes.
• The Nords. Outwardly, they look like people of high stature with geometrically perfect facial features and physique.
• Reptilians. They are usually described as giant humanoid lizards.
• Insectoids. In the descriptions of eyewitnesses, they are distinguished by an obvious comparison with terrestrial insects.

As you can see, these descriptions also fit many representatives of the "hidden people".

In American legends there is a mention of a huge monster, similar to a reptile, which was seen in Gloucester Bay. 

The length of the snake according to descriptions ranged from 15.2 to more than 30 meters (50-100 feet), and in girth the snake was about like a "big barrel". She moved in a snake-like manner, although there were other information, and her body was in joints and resembled a string with buoys on them, like on fishing nets.

A creature from Greek mythology with the face and chest of a woman and the body of a bird of prey.

Harpies (other-Greek. ἍΡπυιαι "abductors", "predators"), in ancient Greek mythology — half-women-half-birds, personifications of various aspects of the storm, archaic pre-Olympic deities.

• Harpia is a creature from Greek mythology with the face and chest of a woman and the body of a bird of prey
• Jungfraunadler is the German name for the harpy
• Rapae is the Latin name for the harpy
• Akaana is the African name for harpies based on Robert Howard's book Wings in the Night

In myths, they are represented by evil abductors of children and human souls, suddenly swooping in and disappearing as suddenly as the wind.

In Greek mythology, a half-wolf is a half-man.

According to Greek legend, the Minotaur is a mutant monster with the body of a man and the head of a bull, descended from the unnatural love of the daughter of Helios Pasiphae, the wife of King Minos, to Poseidon (in some sources Zeus), sent by the god of the seas the bull, which was then tamed by Hercules and killed by Theseus.

The Minotaur is significantly higher than any of all existing people. He was completely naked except for a torn loincloth. The Minotaur was extremely muscular and sturdy. But the most remarkable thing was the bull's head. His eyes gave off a strange fiery glow, and his horns were large and slightly curved. The monster's teeth looked more like the teeth of a predator than a bull. The constant attribute of the minotaur was his curved club and muscular arms.

A creature from Egyptian mythology. Usually it is a creature with the head of a woman, the paws and body of a lion and the wings of an eagle.

However , in ancient Egypt there were three types of sphinxes:

• androsphinx — with a lion's body and a human head; cryosphinx — with a ram's head and a human body; hieracosphinx — with a falcon's head and a human body.

He can point the way (skip) to the treasures or share knowledge. He is known as a lover of riddles.

A creature from Zulu mythology. He appears to be an evil spirit, similar to a gnome (according to various beliefs, he can also resemble a zombie, poltergeist or gremlin), which can become invisible.

Tikoloshe are called by evil zamans to create problems for others: to scare children, cause illness or even death of the victim.

According to the shamans of the Mutwa Creed, the creatures are able to take on various forms from the appearance of a gremlin, to a humanoid creature similar to a bear.

According to legend, the only way to keep Tokoloshe away from you at night is to put a brick under each leg of your bed, although this will only protect the bed and what is on it, whereas Tokoloshe can blow everything around.

There is a creature with this name in the mythology of the Eskimos and in the mythology of the Indians of North America.

It is also called Tornarsuk, Torngarsoak, Torngasoak, Tungrangayak, Torngarsuk, Torngarsuk, Innuit, Eskimo, Labrador, Arctic, Tornak, Tornatic, Torngarsok, Torngasok, Tungrangahuak.

His Latin names: Innuit. Eskimo. Labrador. Artic. Tornatik. Torngarsoak. Torngasoak. Tungrangayak. Torngarsuk.

Tornarsuk is the spirit of the realm of the dead and the head of the guardian spirits known as Tornat. This is the ruling spirit above Tornak (shaman's familiar). He is depicted as a bear, a tall one-armed man or a tiny figure. Some descriptions describe him as invisible. Some say that it has a body covered with eyes, or that it is a sea monster.

Propp is indicated that he steals the souls of shamans and has the appearance of a walrus with suckers. Nansen, analyzing the word itself, comes to the conclusion that it translates as a disgusting soul.

Short creatures from Eskimo folklore, representing large human heads on small legs. It is believed that they never enter the ice, under which there is no land, they can settle in an abandoned igloo, which was not cleaned by the previous owners when they left it.

In the beliefs of the Kostroma region, the soul of unburied bones. She protects the body until the body is buried. It makes long-drawn howling sounds.

In Arabic mythology, a tree with fruits in the form of human heads making articulate sounds. These sounds are considered by the locals to be a bad omen.

Bigfoot, yeti, sasquatch, bigfoot, engey, avdoshka, almasts - all these are the names of one kind of creatures that supposedly live in forests and mountains in different parts of the planet.

According to eyewitnesses, bigfoot looks like a large ape up to 3 meters tall, covered with dark brown, dark red or gray fur. This creature has large feet (the number of fingers varies from 2 to 6 from case to case). It is assumed that the creature moves well in a wooded area, climbs trees.

Geographically, the phenomenon is spread all over the world. Most often, residents of sparsely populated areas and mountains tell about it, but sometimes there are also reports from national parks and nature reserves.

The exact date of the phenomenon is unknown. Reports of creatures with a similar description have appeared over the past few centuries. However, in the old legends, one can also find a description of "a tall, overgrown man with hair, who is stronger and denser than an ordinary peasant, perhaps has the ability to influence people's consciousness, instilling powerful fear or forcing them not to notice their presence, and lives in the forest." So some eyewitnesses told about the meeting with the goblin.

Versions

As in the case of other similar phenomena, there are those who believe in bigfoot, and those who doubt his reality. Most modern scientists are skeptical about the possibility of the existence of a snowman, because, despite a lot of evidence, there are still no sufficient grounds to confirm the existence of someone new and unexplored.

Many versions have been collected explaining many stories of encounters with the Yeti.

Deliberate hoaxes. During periods of increased interest in the topic, there are a lot of deliberate falsifications associated with the phenomenon of bigfoot. These are not only the stories of "eyewitnesses", but also traces, photographs, wool, feces, etc. There can be many reasons for such actions, from confirming one's own theory to attracting attention.

Observer errors. Real animals (for example, a bear, because not only its appearance is similar, but also its fur and other traces of its presence are most often detected during research by scientists), and in some cases inanimate objects (the movement of plants in the wind, the play of light and shadows) could be taken for the yeti in conditions of poor visibility.

Folklore. Stories about bigfoot can be completely folklore fiction, modified and embellished with a real story or a story based on folklore.

Among those who believe in the existence of bigfoot, the most popular versions are that he is a mammal belonging to the order of primates and the genus of man, preserved to this day from prehistoric times, a creature of alien origin and even a time traveler or a guest from another dimension.

There is an opposite theory, according to which the yeti are feral people with mental disabilities.

Bigfoot, yeti, sasquatch, bigfoot, engey, avdoshka, almasts - all these are the names of one kind of creatures that supposedly live in forests and mountains in different parts of the planet.

According to eyewitnesses, bigfoot looks like a large ape up to 3 meters tall, covered with dark brown, dark red or gray fur. This creature has large feet (the number of fingers varies from 2 to 6 from case to case). It is assumed that the creature moves well in a wooded area, climbs trees.

Geographically, the phenomenon is spread all over the world. Most often, residents of sparsely populated areas and mountains tell about it, but sometimes there are also reports from national parks and nature reserves.

The exact date of the phenomenon is unknown. Reports of creatures with a similar description have appeared over the past few centuries. However, in the old legends, one can also find a description of "a tall, overgrown man with hair, who is stronger and denser than an ordinary peasant, perhaps has the ability to influence people's consciousness, instilling powerful fear or forcing them not to notice their presence, and lives in the forest." So some eyewitnesses told about the meeting with the goblin.

Versions

As in the case of other similar phenomena, there are those who believe in bigfoot, and those who doubt his reality. Most modern scientists are skeptical about the possibility of the existence of a snowman, because, despite a lot of evidence, there are still no sufficient grounds to confirm the existence of someone new and unexplored.

Many versions have been collected explaining many stories of encounters with the Yeti.

Deliberate hoaxes. During periods of increased interest in the topic, there are a lot of deliberate falsifications associated with the phenomenon of bigfoot. These are not only the stories of "eyewitnesses", but also traces, photographs, wool, feces, etc. There can be many reasons for such actions, from confirming one's own theory to attracting attention.

Observer errors. Real animals (for example, a bear, because not only its appearance is similar, but also its fur and other traces of its presence are most often detected during research by scientists), and in some cases inanimate objects (the movement of plants in the wind, the play of light and shadows) could be taken for the yeti in conditions of poor visibility.

Folklore. Stories about bigfoot can be completely folklore fiction, modified and embellished with a real story or a story based on folklore.

Among those who believe in the existence of bigfoot, the most popular versions are that he is a mammal belonging to the order of primates and the genus of man, preserved to this day from prehistoric times, a creature of alien origin and even a time traveler or a guest from another dimension.

There is an opposite theory, according to which the yeti are feral people with mental disabilities.

Bigfoot, yeti, sasquatch, bigfoot, engey, avdoshka, almasts - all these are the names of one kind of creatures that supposedly live in forests and mountains in different parts of the planet.

According to eyewitnesses, bigfoot looks like a large ape up to 3 meters tall, covered with dark brown, dark red or gray fur. This creature has large feet (the number of fingers varies from 2 to 6 from case to case). It is assumed that the creature moves well in a wooded area, climbs trees.

Geographically, the phenomenon is spread all over the world. Most often, residents of sparsely populated areas and mountains tell about it, but sometimes there are also reports from national parks and nature reserves.

The exact date of the phenomenon is unknown. Reports of creatures with a similar description have appeared over the past few centuries. However, in the old legends, one can also find a description of "a tall, overgrown man with hair, who is stronger and denser than an ordinary peasant, perhaps has the ability to influence people's consciousness, instilling powerful fear or forcing them not to notice their presence, and lives in the forest." So some eyewitnesses told about the meeting with the goblin.

Versions

As in the case of other similar phenomena, there are those who believe in bigfoot, and those who doubt his reality. Most modern scientists are skeptical about the possibility of the existence of a snowman, because, despite a lot of evidence, there are still no sufficient grounds to confirm the existence of someone new and unexplored.

Many versions have been collected explaining many stories of encounters with the Yeti.

Deliberate hoaxes. During periods of increased interest in the topic, there are a lot of deliberate falsifications associated with the phenomenon of bigfoot. These are not only the stories of "eyewitnesses", but also traces, photographs, wool, feces, etc. There can be many reasons for such actions, from confirming one's own theory to attracting attention.

Observer errors. Real animals (for example, a bear, because not only its appearance is similar, but also its fur and other traces of its presence are most often detected during research by scientists), and in some cases inanimate objects (the movement of plants in the wind, the play of light and shadows) could be taken for the yeti in conditions of poor visibility.

Folklore. Stories about bigfoot can be completely folklore fiction, modified and embellished with a real story or a story based on folklore.

Among those who believe in the existence of bigfoot, the most popular versions are that he is a mammal belonging to the order of primates and the genus of man, preserved to this day from prehistoric times, a creature of alien origin and even a time traveler or a guest from another dimension.

There is an opposite theory, according to which the yeti are feral people with mental disabilities.

The common name of all (usually anthropomorphic) demons of Japanese folklore.

In Japanese, the word "yokai" has a very broad meaning and can mean almost all supernatural beings of Japanese mythology, or even borrowed from European. 

In modern usage, an approximate synonym for the word "yokai" isAyakashi (yap. 妖 Ayakashi, dosl. "Supernatural creature"). Previously, this was the name of the spirit that appears after a shipwreck, but now it means supernatural phenomena in general.

The concept of "yokai" came to Japan from China to denote a certain energy that permeates all living and inanimate, forcing them to exhibit amazing, inexplicable, mysterious properties. These properties , in turn , were also called yokai . Youkai was omnipresent and dangerous, as any element such as a tsunami, typhoon or lightning can be dangerous. However, over time, the concept has significantly narrowed and began to be used to name supernatural beings.

Types of youkai:

• They (cannibal demons).
• Mystical animals
• Tsukumogami (animated objects)
• Youkai, once human

There is a classification of youkai by habitat. They can be divided into 5 large groups:

• Living in the mountains — these include the flying demons tengu and the witch Yamauba;
• Living on the roadsides — for example, the one-eyed Hitotsume—kozo, the faceless nopperapon and the giant monster - mikosi nyudo;
• Living in the house — brownie — dzashiki-varasi and the keeper of the barn — kura-bokko;
• Living in reservoirs — this type includes both sea youkai — ghost ship - funayurei and iso—onna appearing on the seashore in female form - and river ones — water kappa; youkai of non—flowing waters — nusi. Amabie usually lives in seas or rivers, but can also appear in flood fields.
• Among the moving, constantly changing their location, a horse without a head — kubikire-mind stands out especially.

Spirits are the patrons of alpine meadows and mountain springs from Celtic mythology. They were also mentioned in medieval European (in particular Italian) folklore.

Aguans wander through alpine meadows, swim in rivers and lakes and protect the purity of the water. They look like tall, beautiful women with long, loose hair.

People are friendly to people, but if a person muddies the water in a mountain spring, then they can drag a person under the water or lure him into caves and devour him there. The same punishment is reserved for rapists, because the Aguans do not forgive the abuse of women.

Sometimes they come to crowded places to talk and even help with homework. As a rule, they appear to people in the guise of ugly old women with goat hooves or feet turned backwards.

A demonic character in the mythology of the Turkic and some neighboring peoples.

It has many names: in the mythology of the Turks, Kazan, Crimean and West Siberian Tatars, Kazakhs, Bashkirs, Tuvans, Altaians, Uzbeks (Albasts, Alvasts), Turkmens (al, Albasses), Kirghiz (Albarsts), Karakalpaks, Nogais (Albasly), Azerbaijanis (Hal, Halanas), Kumyks (Albasly katyn), sbalkartsev and karachayevtsev (almaety) an evil demon associated with the water element.  The Turks also called al, al-ana, al-Kara, al-kuzy, Tuvinians and Altaians - a l would, Kazakhs, Karakalpaks, Kirghiz, Uzbeks - martu (martuu, martuv, martuk), Uzbeks of the Zeravshan valley - Sary kyz ("yellow maiden"), of the West Siberian Tatars - Sary chech ["yellow-haired (maiden)"].

A character of the Turkic-Tatar mythology; an evil spirit associated with the water element. It comes from the Turkic el – hand or al – front, front and basmak – to press, to press.

It is usually presented in the form of an ugly naked woman of high stature with long loose yellow hair and sagging breasts. Sometimes the image of albasta was complemented by a third eye and long claws. Less often, the creature looked like a man with a long beard. Although Albasts can also take the form of animals or individual inanimate objects.

Sometimes it was identified with a swamp, a water snake, a leshach, a mermaid, a devil. 

According to Bashkir beliefs, Albasts are the wandering soul of a person who died as a result of an accident and martyrdom, or was buried without observing funeral rites. For example, he may be a lost soul or the soul of a drowned man.

According to the ideas of most peoples, A. lives near rivers or other water sources and usually appears to people on the shore, combing their hair. It was believed that A. it can cause illness, nightmares, but especially harms women in labor and newborns.

The usual attributes of albasta are a magic book, a comb, a coin. According to legend, having taken possession of his comb, a person can force albasts to serve him and help.

A character of Slavic mythology. It is called: rus. Baba-yaga, Yaga, yaga-baba, egi-baba, yagaya, Yagishna, Yagabova, Egiboba; belor. Baba Yaga, Baba Yuga, Yaginya; bolg. Baba Yaga; Ukrainian Baba-Yazia, Yazia, Yazi-baba, Gadra; Polish. jędza, babojędza; czech. jezinka, Ježibaba "witch", "forest woman"; v.-Serb. baba jega; slovene. jaga baba, ježi baba.

Historian Petrukhin V.Ya. brings the Proto-Slavic yaga (*yga) closer to the designation of snakes, reptiles, which, in his opinion, indicates the chthonic origins of the image.

In Slavic folklore, Baba Yaga has several stable attributes: she can conjure, fly in a mortar, lives on the border of the forest in a hut on chicken legs (or propped up with pancakes), surrounded by a fence of human bones with skulls. She lures people to her. She pursues her victims in a mortar, driving her with a pestle and covering the trail with a broom (broom).

In the former Slavic lands Carinthia in Austria "Baba Yaga Pehtra" (German. Pechtrababajagen) is a ceremonial ritual character.

In fairy tales , she acts in three incarnations:

• Yaga-bogatyrsha has a kladentsom sword and fights on equal terms with the bogatyrs.
• Yaga the kidnapper steals children.
• Yaga, the giver, greets the hero or heroine affably, treats her deliciously, soars in the bathhouse, gives useful advice, presents rich and wonderful gifts.

The appearance (bone leg, iron teeth, long gray hair, sagging breasts, the ability to smell someone else's, etc.) indicates a connection with demonic characters of another world, the dead (a hut as a domovina-coffin); attributes, occupations and supernatural abilities — a mortar and a pest, an oven (where she roasts the abducted) spinning, flying through the air in a mortar, on a broomstick — also refer to female mythological characters, witches. The image of Baba Yaga is associated with legends about the hero's transition to the other world.

The Babadook or Mr. Babadook is a creature from the 2014 Australian horror film. This character is not based on real legends. According to one version, his name is an anagram of "A Bad Book", according to another - a sound imitation of blows on the door, which are heard as "ba—ba-duk" or "ba-ba-duk-duk-duk" (it all starts with the fact that he knocks on the door three times).

For the first time this creature appeared in the 2005 short film "Monster", directed by Jennifer Ken. This is a low-budget black-and-white film, where the character appears in his usual, but more human form, although not directly called.

Its design belongs to the American artist and illustrator Alex Juhash. The babadook looks like an anthropomorphic creature with black circles under the eyes with a white iris, a huge mouth full of teeth, dressed in a black coat and hat.

It is a supernatural being that torments anyone who finds out about its existence. It is capable of causing poltergeist phenomena: doors open and close by themselves, foreign objects appear where they should not be (pieces of glass in food), sounds are heard without a visible source, someone pushes and even pulls a person.

The history of this spirit is as follows:

In one rather rich family in Anguilla there lived a boy whose name was Babadook. He was an excellent magician , some children and adults even considered him a magician .

But at one point strange things began to happen - the children began to return home crippled, and when they were asked what happened, they said that it was the babadook who forced them to walk on glass , beat them with sticks and threw stones. From that moment on, adults began to be wary of the boy and could even beat him, however, that's what they were doing. Even the babadook's parents began to join them. But it didn't get any better, even on the contrary, corpses of children began to be found on the playgrounds.

Now the whole town wanted the babadook killed. And one day the babadook 's father pulled himself together , went into the babadook 's room and began to strangle him . Babadook's last words were "But I just wanted to play,,.

But it didn 't end there , strange things began to happen in the house . Cabinets, doors began to open themselves, as well as objects that were put in one place suddenly turned out to be in another. And one day a terrible thing happened , the babadook 's father took a knife , cut all the family members and stabbed himself . The mother and father died on the spot and the sister died in the ambulance. She claimed it was a babadook because he came to her at night and talked to her in a strange gurgling voice.

Baijie (kit. trad. 白,, upr. 白,, pinyin: Baí Zé) or Hakutaku (Japanese: 白?) — a fantastic creature of Chinese and Japanese folklore, a mythical chimera with a human face, with six or nine eyes all over her body, possessing exceptional wisdom, understanding human speech and able to foresee the future.

Baijie (kit. trad. 白,, upr. 白,, pinyin: Baí Zé) or Hakutaku (Japanese: 白?) — a fantastic creature of Chinese and Japanese folklore, a mythical chimera with a human face, with six or nine eyes all over her body, possessing exceptional wisdom, understanding human speech and able to foresee the future.

In Japanese folklore, the kind of things that come to life is tsukumogami, arising from an old straw slipper. Usually it is a hundred-year-old slipper, forgotten in the pantry, which comes to life to protect its shoe brethren in those homes where shoes are poorly taken care of.

Able to scream at night (usually "Kararin, kororin, kankororin! Three eyes, three eyes, two tooth!" (jap. カラリン、コロリン、カンコロリン、まなぐ三つに歯二ん枚)).

If a person puts it on, then after a while he will catch himself walking aimlessly to no one knows where.

In Japanese folklore, the kind of things that come to life is tsukumogami, arising from an old straw slipper. Usually it is a hundred-year-old slipper, forgotten in the pantry, which comes to life to protect its shoe brethren in those homes where shoes are poorly taken care of.

Able to scream at night (usually "Kararin, kororin, kankororin! Three eyes, three eyes, two tooth!" (jap. カラリン、コロリン、カンコロリン、まなぐ三つに歯二ん枚)).

If a person puts it on, then after a while he will catch himself walking aimlessly to no one knows where.

Bake-kujira, Bake-kujira and Hone-kujira are all names of a creature from Japanese mythology that looks like a ghostly skeleton of a whale.

He swims near fishing villages accompanied by strange, unprecedented and ugly fish and birds.

His appearance portends mass deaths, fires, famine, and so on, the youkai himself can curse some fisherman who sees him, and he, in turn, infects his entire village with a curse.

Bake-kujira, Bake-kujira and Hone-kujira are all names of a creature from Japanese mythology that looks like a ghostly skeleton of a whale.

He swims near fishing villages accompanied by strange, unprecedented and ugly fish and birds.

His appearance portends mass deaths, fires, famine, and so on, the youkai himself can curse some fisherman who sees him, and he, in turn, infects his entire village with a curse.

In Japan, it is believed that a long-tailed cat can become a werewolf over time. They can take the form of the deceased or inhabit his body. But even without this, the animal can walk on its hind legs and talk.In human form, bakeneko demonstrate superhuman flexibility, mobility and cunning.

There are several ways for a cat to become a bakeneko: According to Japanese folklore, any cat that has lived for more than thirteen years, either tricolor, or one that weighs 1 kan (3.75 kg), or has a long tail, can become a bakeneko. In the latter case, the tail is bifurcated; such a bakeneko is called a nekomata (yap. 猫又 or 猫股 forked cat).

Bakeneko can create ghostly fireballs, walk on her hind legs; she can eat her master and take his form. It was also believed that if such a cat jumped over a fresh corpse, it would revive it.

Bakeneko also preys on humans. He puts his huge paws in the door, looking for human prey, as ordinary cats do when they hunt at a mouse hole.

Often these creatures are depicted licking oil from lamps (in ancient lamps, oil was made from fish oil). Because of this, they can breathe fire.

In Japan, it is believed that a long-tailed cat can become a werewolf over time. They can take the form of the deceased or inhabit his body. But even without this, the animal can walk on its hind legs and talk.In human form, bakeneko demonstrate superhuman flexibility, mobility and cunning.

There are several ways for a cat to become a bakeneko: According to Japanese folklore, any cat that has lived for more than thirteen years, either tricolor, or one that weighs 1 kan (3.75 kg), or has a long tail, can become a bakeneko. In the latter case, the tail is bifurcated; such a bakeneko is called a nekomata (yap. 猫又 or 猫股 forked cat).

Bakeneko can create ghostly fireballs, walk on her hind legs; she can eat her master and take his form. It was also believed that if such a cat jumped over a fresh corpse, it would revive it.

Bakeneko also preys on humans. He puts his huge paws in the door, looking for human prey, as ordinary cats do when they hunt at a mouse hole.

Often these creatures are depicted licking oil from lamps (in ancient lamps, oil was made from fish oil). Because of this, they can breathe fire.

In Japan, it is believed that a long-tailed cat can become a werewolf over time. They can take the form of the deceased or inhabit his body. But even without this, the animal can walk on its hind legs and talk.In human form, bakeneko demonstrate superhuman flexibility, mobility and cunning.

There are several ways for a cat to become a bakeneko: According to Japanese folklore, any cat that has lived for more than thirteen years, either tricolor, or one that weighs 1 kan (3.75 kg), or has a long tail, can become a bakeneko. In the latter case, the tail is bifurcated; such a bakeneko is called a nekomata (yap. 猫又 or 猫股 forked cat).

Bakeneko can create ghostly fireballs, walk on her hind legs; she can eat her master and take his form. It was also believed that if such a cat jumped over a fresh corpse, it would revive it.

Bakeneko also preys on humans. He puts his huge paws in the door, looking for human prey, as ordinary cats do when they hunt at a mouse hole.

Often these creatures are depicted licking oil from lamps (in ancient lamps, oil was made from fish oil). Because of this, they can breathe fire.

In Japanese folklore, supernatural beings devour dreams and nightmares. It is described as a chimera with the trunk of an elephant, the eyes of a rhinoceros, the tail of a bull and the paws of a tiger, protecting from evil and pestilence.

It comes from Chinese folklore and has been familiar to the Japanese since the Muromachi era (XIV-XV centuries).

According to popular belief, after waking up from heavy dreams, it was necessary to pronounce the spell three times: "Baku kurae!" — that is, "Baku, eat it!".

Despite their monstrous appearance, the Youkai of Baku are revered as powerful forces of good and as holy symbols of the defenders of humanity.

A creature from Belarusian mythology. This is a dangerous water man with a puffy face, goose bumps and a huge belly. He is very loving, for which he kidnaps women: he casts a spell and takes it with him under the water. After playing enough, he returns it back, and the woman acquires the privilege of never drowning.

Balamutnya should be feared in the evening, as he is afraid of the sun.​​‌‌‌‌

Balamutnya can be considered a kind of special subspecies of water-incubus.

There is a Balamuten in every river. He's the one who turns whirlpools, messes up the water. He can be confused with an ordinary man, but there is something inhuman in his face. Maybe it's the eyes, or maybe it's the hair. In the evening, they say, he can come out of the water, but you will never see him in sunny weather. The Balamutnik is afraid of the sun, drought.

A creature from Belarusian mythology. This is a dangerous water man with a puffy face, goose bumps and a huge belly. He is very loving, for which he kidnaps women: he casts a spell and takes it with him under the water. After playing enough, he returns it back, and the woman acquires the privilege of never drowning.

Balamutnya should be feared in the evening, as he is afraid of the sun.​​‌‌‌‌

Balamutnya can be considered a kind of special subspecies of water-incubus.

There is a Balamuten in every river. He's the one who turns whirlpools, messes up the water. He can be confused with an ordinary man, but there is something inhuman in his face. Maybe it's the eyes, or maybe it's the hair. In the evening, they say, he can come out of the water, but you will never see him in sunny weather. The Balamutnik is afraid of the sun, drought.

A creature from Belarusian mythology. This is a dangerous water man with a puffy face, goose bumps and a huge belly. He is very loving, for which he kidnaps women: he casts a spell and takes it with him under the water. After playing enough, he returns it back, and the woman acquires the privilege of never drowning.

Balamutnya should be feared in the evening, as he is afraid of the sun.​​‌‌‌‌

Balamutnya can be considered a kind of special subspecies of water-incubus.

There is a Balamuten in every river. He's the one who turns whirlpools, messes up the water. He can be confused with an ordinary man, but there is something inhuman in his face. Maybe it's the eyes, or maybe it's the hair. In the evening, they say, he can come out of the water, but you will never see him in sunny weather. The Balamutnik is afraid of the sun, drought.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

In Celtic (primarily Irish) folklore, a long-haired ghost woman in a long cloak, whose appearance or cry (moans) foreshadows death. It is believed that she is crying for someone who will soon die.

Usually they wander stealthily among the trees, or fly. They emit piercing screams, in which the cries of wild geese, the sobs of a child and the howl of a wolf seem to merge, foreshadowing the death of one of the members of the genus.

The original term, irl. bean sídhe, consisting of bean — a woman, and sídhe — Shi, which together translates as "a woman from the Sidhe", from the other world.

Along with the generally accepted designation, many areas of the island have their own local names for the banshee, and in some areas of the island, until relatively recently, only the local name was used:

• So, in the counties of Limerick, Tipperary and Mayo, the name irl. an bean chaointe is common, which literally means a crying woman, a mourner.
• In the southeastern part of Ireland, the name banshee is derived from the Irish word badhbh (badb), meaning an aggressive, scary and dangerous woman.
• In the Middle Ages in Ireland, the name badhbh was often called the goddesses of war.
• In the counties of Lyon, Kilkenny and Tipperary, the name boshenta (boshenta), derived from badhbh chaointe, is common.
• In Waterford, the banshee is called bibe —baib.
• In Carlow, Wexford, as well as in the south of counties Kildare and Wicklow, the name bow — bow is common.

According to different versions:

• the ghost (spirit) of a female mourner, as mourning and sobbing is one of her characteristic features. Some Irishmen believe that if the mourner did not perform her duties properly, then even after death she continues to mourn the dying.
• the patron spirit of the family that she notifies of death, that is, there is a hereditary connection between them, it can also be the progenitor of the family.

According to the description, this is a woman (young or old) with long white or gray hair, wearing a white raincoat. More often it's just the sound of crying without a visible source. Most often appears at dusk or dark.

Creatures from Swiss and French mythology.

The name probably came from the French "barbes glacées" — "frozen beards".

He looks like a little man covered in white fur with a long beard and huge legs. He rides down the mountains on his huge feet as if on skis. 

The usual sounds they make when communicating are similar to the whistle of a groundhog. To communicate at a long distance, barbegazi emit an intimidating howl, which can be mistaken for the whistling of the wind or the sound of an Alpine horn.

During the summer months, barbegazi hibernate and come out of their burrows only in winter after the first heavy snowfalls.

They are usually friendly towards people, but try to avoid any possibility of meeting them. Some people living in this region claim that barbegazis help them a lot, but more often credit is given to St. Bernards.

Others believe that these small creatures warn of the approach of avalanches by whistling or howling.

Creatures from Swiss and French mythology.

The name probably came from the French "barbes glacées" — "frozen beards".

He looks like a little man covered in white fur with a long beard and huge legs. He rides down the mountains on his huge feet as if on skis. 

The usual sounds they make when communicating are similar to the whistle of a groundhog. To communicate at a long distance, barbegazi emit an intimidating howl, which can be mistaken for the whistling of the wind or the sound of an Alpine horn.

During the summer months, barbegazi hibernate and come out of their burrows only in winter after the first heavy snowfalls.

They are usually friendly towards people, but try to avoid any possibility of meeting them. Some people living in this region claim that barbegazis help them a lot, but more often credit is given to St. Bernards.

Others believe that these small creatures warn of the approach of avalanches by whistling or howling.

Creatures from Swiss and French mythology.

The name probably came from the French "barbes glacées" — "frozen beards".

He looks like a little man covered in white fur with a long beard and huge legs. He rides down the mountains on his huge feet as if on skis. 

The usual sounds they make when communicating are similar to the whistle of a groundhog. To communicate at a long distance, barbegazi emit an intimidating howl, which can be mistaken for the whistling of the wind or the sound of an Alpine horn.

During the summer months, barbegazi hibernate and come out of their burrows only in winter after the first heavy snowfalls.

They are usually friendly towards people, but try to avoid any possibility of meeting them. Some people living in this region claim that barbegazis help them a lot, but more often credit is given to St. Bernards.

Others believe that these small creatures warn of the approach of avalanches by whistling or howling.

The idea of this creature came from Greek mythology (a small snake with a white spot on its head), but in medieval Europe it underwent some changes. There he turned into a monster with the body of a toad, the tail of a snake and the head of a rooster. His fetid breath kills everything in the neighborhood, and his gaze makes you petrify.

According to ancient belief, basilisks were born from the eggs of the ibis bird, which, feeding on the eggs of snakes, sometimes lays its own eggs through its beak. The English scientist Alexander Nekam (XII century.) in his essay wrote: ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

"Every time an old rooster lays an egg that a toad bears, a basilisk is born."

You can kill him by directing the sun's rays into his eyes with a mirror (there is a version that he will turn to stone when he sees his reflection in the mirror).

Basilisk (from others-Greek βᾰσῐλίσκος — king; also Lat. basiliscus, regulus, English basilisk, cockatrice).

The idea of this creature came from Greek mythology (a small snake with a white spot on its head), but in medieval Europe it underwent some changes. There he turned into a monster with the body of a toad, the tail of a snake and the head of a rooster. His fetid breath kills everything in the neighborhood, and his gaze makes you petrify.

According to ancient belief, basilisks were born from the eggs of the ibis bird, which, feeding on the eggs of snakes, sometimes lays its own eggs through its beak. The English scientist Alexander Nekam (XII century.) in his essay wrote: ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

"Every time an old rooster lays an egg that a toad bears, a basilisk is born."

You can kill him by directing the sun's rays into his eyes with a mirror (there is a version that he will turn to stone when he sees his reflection in the mirror).

Basilisk (from others-Greek βᾰσῐλίσκος — king; also Lat. basiliscus, regulus, English basilisk, cockatrice).

A tree demon from Filipino folklore, a huge obese woman strangling the sleepers to death.

The bathybat takes the form of a huge, old, fat woman who lives in trees.

As a rule, they come into contact with people when the tree on which they live is cut down and turned into a support beam in the house. This causes them to move into the holes in this beam. The bathybat does not allow people to sleep next to her beam.

When a person does fall asleep next to this beam, the bathybat turns into its true form and attacks him. She sits on her victim's chest until he suffocates. To protect yourself from batibat, you need to bite your thumbs or wiggle your toes. Thus, a person wakes up from a nightmare.

Can change appearance at will.

A tree demon from Filipino folklore, a huge obese woman strangling the sleepers to death.

The bathybat takes the form of a huge, old, fat woman who lives in trees.

As a rule, they come into contact with people when the tree on which they live is cut down and turned into a support beam in the house. This causes them to move into the holes in this beam. The bathybat does not allow people to sleep next to her beam.

When a person does fall asleep next to this beam, the bathybat turns into its true form and attacks him. She sits on her victim's chest until he suffocates. To protect yourself from batibat, you need to bite your thumbs or wiggle your toes. Thus, a person wakes up from a nightmare.

Can change appearance at will.

Aquatic creatures from the folklore of the inhabitants of the Isle of Man. She looks like a mermaid. Usually helps people: points to treasures, helps to swim out, warns about storms, etc., but if someone falls in love very much, he can drown them to be together forever.

Aquatic creatures from the folklore of the inhabitants of the Isle of Man. She looks like a mermaid. Usually helps people: points to treasures, helps to swim out, warns about storms, etc., but if someone falls in love very much, he can drown them to be together forever.

Aquatic creatures from the folklore of the inhabitants of the Isle of Man. She looks like a mermaid. Usually helps people: points to treasures, helps to swim out, warns about storms, etc., but if someone falls in love very much, he can drown them to be together forever.

In Belarusian mythology, the field spirit (the personification of a lucky chance, A. N. Afanasyev compared Belun with Belobog (a West Slavic deity)) in the guise of a white-bearded old man surrounded by radiance.

He helped travelers find their way, pointed out treasures, guarded the harvest. It was believed that he, being in heaven, collects clouds with his staff and pierces them to shed rain.

In Belarusian mythology, the field spirit (the personification of a lucky chance, A. N. Afanasyev compared Belun with Belobog (a West Slavic deity)) in the guise of a white-bearded old man surrounded by radiance.

He helped travelers find their way, pointed out treasures, guarded the harvest. It was believed that he, being in heaven, collects clouds with his staff and pierces them to shed rain.

The spirit from the mythology of the Kazan Tatars and Bashkirs.

Pӗҫuri is the name of a Bichura, a household spirit-enricher, among the Tatarstan Chuvash.

He looked like a little man in a red shirt. Usually such spirits lived in deep forests in clearings, but it could be brought home. In this case, he settled under the floor or in the bath.

They could be playing pranks: make noise, hide things, pile on sleeping people, scare them, but you could negotiate with them and then they helped to get rich.

In some ethnic groups of Zakamye, the term Bichura referred to spirits who were represented in the image of a small woman in an old headdress, an analogue of a bannitsa or a kikimora.

The scourge does not cause any significant harm to a person, but strongly and in different ways disturbs him at night: he shouts, plays, laughs, jokes, drags the sleeping person from place to place; things put in one place, hides in another.

The spirit from the mythology of the Kazan Tatars and Bashkirs.

Pӗҫuri is the name of a Bichura, a household spirit-enricher, among the Tatarstan Chuvash.

He looked like a little man in a red shirt. Usually such spirits lived in deep forests in clearings, but it could be brought home. In this case, he settled under the floor or in the bath.

They could be playing pranks: make noise, hide things, pile on sleeping people, scare them, but you could negotiate with them and then they helped to get rich.

In some ethnic groups of Zakamye, the term Bichura referred to spirits who were represented in the image of a small woman in an old headdress, an analogue of a bannitsa or a kikimora.

The scourge does not cause any significant harm to a person, but strongly and in different ways disturbs him at night: he shouts, plays, laughs, jokes, drags the sleeping person from place to place; things put in one place, hides in another.

Bjera (bjära, mjölkhare, trollhare, pukhare, puken, trollkatten, baran, bärarn, trollnøste, trollnøa — nesun, milk hare, witchy hare/cat/tangle — shv., fin., norv.) - a common name for all spirits-getters stealing neighbor's milk for their master in the South-the western regions of Sweden. ​‌​​​‌ ​​‌​‌‌ ​​

The witch's familiar in Scandinavian folklore. In the form of a cat, a hare or a ball of yarn, she sucks milk from cows and spits it into the witches' milk containers, and also goes home and licks cream. 

The existence of a magical cat, apparently, is due to the fact that foreign objects (such as wool) were noticed in the belching of cattle, and slime molds and foam produced by insects were taken for its excrement.

In the 1970s, in the southern part of Illinois (near the city of Murphysboro), a strange creature called the Big Mudd by locals was often noticed.

It is described as a large and very smelly creature that bears some resemblance to a yeti: a bipedal hairy creature, as tall as a man and covered from head to toe with dirty white fur, exuding a disgusting smell. The creature is capable of making terrible screams.

The first eyewitness was an 11-year-old boy.

In the 1970s, in the southern part of Illinois (near the city of Murphysboro), a strange creature called the Big Mudd by locals was often noticed.

It is described as a large and very smelly creature that bears some resemblance to a yeti: a bipedal hairy creature, as tall as a man and covered from head to toe with dirty white fur, exuding a disgusting smell. The creature is capable of making terrible screams.

The first eyewitness was an 11-year-old boy.

Birds that joined their wings is a literal translation from the Chinese name Biinyao. These are Chinese lovebirds.

The Biinyao were represented as a wild duck with red-green plumage. Each bird had one wing, one leg and one eye. They could fly, eat and drink only by joining together in twos. Therefore, they always flew and rested in pairs. According to some sources, one of the birds was green, the other was red.

Because of their inseparability, the biinyao were considered a symbol of a happy marriage.

Birds that joined their wings is a literal translation from the Chinese name Biinyao. These are Chinese lovebirds.

The Biinyao were represented as a wild duck with red-green plumage. Each bird had one wing, one leg and one eye. They could fly, eat and drink only by joining together in twos. Therefore, they always flew and rested in pairs. According to some sources, one of the birds was green, the other was red.

Because of their inseparability, the biinyao were considered a symbol of a happy marriage.

Birds that joined their wings is a literal translation from the Chinese name Biinyao. These are Chinese lovebirds.

The Biinyao were represented as a wild duck with red-green plumage. Each bird had one wing, one leg and one eye. They could fly, eat and drink only by joining together in twos. Therefore, they always flew and rested in pairs. According to some sources, one of the birds was green, the other was red.

Because of their inseparability, the biinyao were considered a symbol of a happy marriage.

Birds that joined their wings is a literal translation from the Chinese name Biinyao. These are Chinese lovebirds.

The Biinyao were represented as a wild duck with red-green plumage. Each bird had one wing, one leg and one eye. They could fly, eat and drink only by joining together in twos. Therefore, they always flew and rested in pairs. According to some sources, one of the birds was green, the other was red.

Because of their inseparability, the biinyao were considered a symbol of a happy marriage.

Birds that joined their wings is a literal translation from the Chinese name Biinyao. These are Chinese lovebirds.

The Biinyao were represented as a wild duck with red-green plumage. Each bird had one wing, one leg and one eye. They could fly, eat and drink only by joining together in twos. Therefore, they always flew and rested in pairs. According to some sources, one of the birds was green, the other was red.

Because of their inseparability, the biinyao were considered a symbol of a happy marriage.

A creature from German folklore. 

Variants of the spelling of the names of Bilvises: Belewitte, Bilwis, Bilwiß, Bilwitz, Bilwiz, Bulwechs, Pilbis, Pilbiz, Pilwiz.

They were represented in the guise of men wearing linen clothes and dark brown cocked hats, and sickles grew on the thumbs of their left feet instead of nails. They live in flocks in tree hollows and in fields. They lead a nocturnal lifestyle, only with the onset of evening these creatures come out of their hiding places.

They are accompanied by their spouses, the so-called roggenmeme - "rye aunts", who walk naked, showing their black breasts, from whose nipples poisonous milk oozes.

The creatures ravage fields, tease and harass people, and can even cause paralysis or make a person wander.

To protect yourself from them, before going out into the field, you should throw a knife with three scratches on the handle to the ground and shout: "Hold on, bilviz!" Bilviz will be afraid of the knife and run away.

A creature from German folklore. 

Variants of the spelling of the names of Bilvises: Belewitte, Bilwis, Bilwiß, Bilwitz, Bilwiz, Bulwechs, Pilbis, Pilbiz, Pilwiz.

They were represented in the guise of men wearing linen clothes and dark brown cocked hats, and sickles grew on the thumbs of their left feet instead of nails. They live in flocks in tree hollows and in fields. They lead a nocturnal lifestyle, only with the onset of evening these creatures come out of their hiding places.

They are accompanied by their spouses, the so-called roggenmeme - "rye aunts", who walk naked, showing their black breasts, from whose nipples poisonous milk oozes.

The creatures ravage fields, tease and harass people, and can even cause paralysis or make a person wander.

To protect yourself from them, before going out into the field, you should throw a knife with three scratches on the handle to the ground and shout: "Hold on, bilviz!" Bilviz will be afraid of the knife and run away.

A character from the local village legends of central England, a cannibal witch with a blue face and iron claws. Attacked the victim from a tree and devoured.

A character from the local village legends of central England, a cannibal witch with a blue face and iron claws. Attacked the victim from a tree and devoured.

A character from the local village legends of central England, a cannibal witch with a blue face and iron claws. Attacked the victim from a tree and devoured.

A Chinese monster from the Catalog of Mountains and Seas, a ram with nine tails and four ears, as well as two eyes on its back.

The name of the creature differs in different editions of the book: in the first edition of 1965 — it is called Fato, in the second, 1987 — Futo.It is difficult to say whether Fato is the same Bochi, or they are different creatures, but the similarity of the texts is obvious.​‌‌‌​‌‌ ​​‌‌‌‌

Creatures from the folklore of Great Britain. These are werewolf spirits that turn into black dogs. To make fun of a person, they can turn into a haystack, and into an untethered cow, and into a pot of gold.

They have cold and wet fingers, as well as glowing yellow eyes in the dark. They do not tolerate criminals and punish thieves, murderers and deceivers.

Usually bogies live alone, but sometimes they gather in company.

Creatures from the folklore of Great Britain. These are werewolf spirits that turn into black dogs. To make fun of a person, they can turn into a haystack, and into an untethered cow, and into a pot of gold.

They have cold and wet fingers, as well as glowing yellow eyes in the dark. They do not tolerate criminals and punish thieves, murderers and deceivers.

Usually bogies live alone, but sometimes they gather in company.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

On the territory of Poland, Germany and Lithuania, the so-called cursed souls of dishonest surveyors. The creature can take on various disguises from a bright light flying between the grasses to people with glowing limbs or a lantern in their hands.

Mythological character of the peoples Carpathians (Hungarians, Romanians, Slavs), a witch or sorcerer with vampire traits. It can be recognized by the tail on the trunk, on the head or behind the ear. 

The word has Hungarian origin, in Hungarian it, in turn, could have come from the Turkic languages, cf. Turk. basyrkan — "nightmare". In Hungarian, Weng. boszorkány, boszorka — "witch", "sorceress", "spirit of the deceased", "bogeyman", "night ghost"

They can turn into a hare, a dog, a wolf, a fish, a bird. The midwife had to determine what kind of animal the bosorka would turn into. To transform into an animal, it was enough for a barefoot to just whistle.

It was believed that they steal milk from cows, suck blood from humans and cattle, and try to pierce them with an arrow. They are also characterized by sending damage, diseases, death, the evil eye, leading people astray and other leprosy.

It is believed that bosorkoy becomes:

• a child born in a "shirt";
• a living adult;
• the dead man (so that the dead man does not become a barefoot, they advised to put garlic in his mouth, and he himself is face down in a coffin).

Mythological character of the peoples Carpathians (Hungarians, Romanians, Slavs), a witch or sorcerer with vampire traits. It can be recognized by the tail on the trunk, on the head or behind the ear. 

The word has Hungarian origin, in Hungarian it, in turn, could have come from the Turkic languages, cf. Turk. basyrkan — "nightmare". In Hungarian, Weng. boszorkány, boszorka — "witch", "sorceress", "spirit of the deceased", "bogeyman", "night ghost"

They can turn into a hare, a dog, a wolf, a fish, a bird. The midwife had to determine what kind of animal the bosorka would turn into. To transform into an animal, it was enough for a barefoot to just whistle.

It was believed that they steal milk from cows, suck blood from humans and cattle, and try to pierce them with an arrow. They are also characterized by sending damage, diseases, death, the evil eye, leading people astray and other leprosy.

It is believed that bosorkoy becomes:

• a child born in a "shirt";
• a living adult;
• the dead man (so that the dead man does not become a barefoot, they advised to put garlic in his mouth, and he himself is face down in a coffin).

Mythological character of the peoples Carpathians (Hungarians, Romanians, Slavs), a witch or sorcerer with vampire traits. It can be recognized by the tail on the trunk, on the head or behind the ear. 

The word has Hungarian origin, in Hungarian it, in turn, could have come from the Turkic languages, cf. Turk. basyrkan — "nightmare". In Hungarian, Weng. boszorkány, boszorka — "witch", "sorceress", "spirit of the deceased", "bogeyman", "night ghost"

They can turn into a hare, a dog, a wolf, a fish, a bird. The midwife had to determine what kind of animal the bosorka would turn into. To transform into an animal, it was enough for a barefoot to just whistle.

It was believed that they steal milk from cows, suck blood from humans and cattle, and try to pierce them with an arrow. They are also characterized by sending damage, diseases, death, the evil eye, leading people astray and other leprosy.

It is believed that bosorkoy becomes:

• a child born in a "shirt";
• a living adult;
• the dead man (so that the dead man does not become a barefoot, they advised to put garlic in his mouth, and he himself is face down in a coffin).

A house spirit living in a barn, from the Highlands of Scotland, who, pitying the infirm old men, threshed grain for them.

In Japanese folklore, dwarfs are dwarfs with long arms, crooked legs and unkempt beards.

It is believed that the Korobokuru came to Japanese folklore from the Ainu (the oldest population of the Japanese Islands, to

Kamchatka, Sakhalin, Kuril). The Ainu believed that the Koropokkuru inhabited their lands before their arrival. They were skilled fishermen, lived underground (in pits) and under the stems of a mother-and-stepmother or a squirrel. Korobokuru were considered kamu (spirits, deities) of plants (the word itself is made up of the Ainu kor/koro — "squirrel", pok — "under" and kur/kuru — "man").

In mythology Latin America and Portugal, an exclusively female being, into which a woman who was engaged in witchcraft during her lifetime turns after death.

According to another version, this is a werewolf witch. During the day, it is impossible to distinguish her from an ordinary woman (sometimes even married). At night, she turns into a ghost bird, attacks people and sucks their blood. It is impossible to kill Brooks.

In mythology Latin America and Portugal, an exclusively female being, into which a woman who was engaged in witchcraft during her lifetime turns after death.

According to another version, this is a werewolf witch. During the day, it is impossible to distinguish her from an ordinary woman (sometimes even married). At night, she turns into a ghost bird, attacks people and sucks their blood. It is impossible to kill Brooks.

In mythology Latin America and Portugal, an exclusively female being, into which a woman who was engaged in witchcraft during her lifetime turns after death.

According to another version, this is a werewolf witch. During the day, it is impossible to distinguish her from an ordinary woman (sometimes even married). At night, she turns into a ghost bird, attacks people and sucks their blood. It is impossible to kill Brooks.

In mythology Latin America and Portugal, an exclusively female being, into which a woman who was engaged in witchcraft during her lifetime turns after death.

According to another version, this is a werewolf witch. During the day, it is impossible to distinguish her from an ordinary woman (sometimes even married). At night, she turns into a ghost bird, attacks people and sucks their blood. It is impossible to kill Brooks.

The house of the Slavic peoples is called the mythological spirit - the owner and patron of the house. The image of the brownie in the representations of the Slavs is known primarily from folk tales and epics recorded in the XVIII-XX centuries, but a similar spirit is found in the mythologies of different peoples, regardless of the habitat and common beliefs.

As a rule, it is believed that the spirit of a deceased ancestor becomes the patron of the house. This is typical for many peoples: for the ancient Greeks, where the keepers of the house and hearth were called geniuses, and for the Romans, who called the patron gods of the hearth penates, for the Chinese, Slavs, etc.

Among the Eastern Slavs , the house is most often called:

• by habitat: rus. domovoy, domovoiko, domovoy grandfather, belor. damavik, domnik, khatnik, ukr. brownie;
• by location in the house: rus. golbeshnik (golbets — partition behind the oven), zapechnik, belor. podpechnik.
• according to his status in the house and relations with family members: rus. the owner, the izbyan bolshak, the grandfather-brother, the bro, the dobrohotushko, the shaggy hostess; belor. ladies' khazyain, the lord, the biggest, uncle, brother, grandfather, sioiski; ukr. khazyain, did, bogatir,
• according to the main functions and manifestations: rus. breadwinner, zhirovik, brush, lizun, ukr. gurkalo.
• according to his belonging to the evil spirit: Rus. dashing, the other half, fat devil, belor. damn damavy, not your spirit, likhadzei, ukr. domoviy, dyabel, unclean.

The names of the brownie can be taboo: rus. himself, he, often with the help of metathesis: rus. modoveyko, modozhirko, ukr. dombeyko.

The corresponding female characters are named: rus. domovikha, modovikha, domovilikha, domakha, mistress.

In Polesie, especially in the west, names characteristic of evil spirits in general were often used in relation to the brownie (domovik): Satan, crafty, evil spirit, filth, enemy, nyachystik, lyakailo, puzhalo, nachnik, unkind soul, dead man, death, "that, shcho pamer", witch doctor, koydunnik.

Synonyms are: Brownie; Brownie; Grandfather; Posten; Posten; Lizun; Domozhil; Owner; Zhirovik; Undead; Susedko; Bratanushko; Guardian Spirit; Abuser of the house; Baked; Podpechnik; Podpolnik; Golbeshnik.

Among the Western Slavs, the brownie was more often represented as a snake and was called domowy, ubożę, stwor, chobold, kobold, kłobuk, karzełek skrzat, inkluz, plonek, latawiec, domownik, stopan, żmij, chowaniec.

• Czech: Dědek, had hospodáříček, had domovníček (the snake lives under the threshold of the house and brings good luck)
• Slovak: Domovik
• Polish: Domowoj, domowik, dziad, vygorishche
• at luzhichan: nócnénědky

The Southern Slavs:

• Serbian: domaћi usluzhni duh, maliћ, maciћ, doma,i, škrat or shpiritus. In Bosnia and Banate could be called a "domestic imp" (Serbo-Croatian. kuћni ђavolak)
• Bulgarian: stopan
• Croatian: Domaći
• Slovenian: Domovoj

There are different variants of the origin of faith in the brownie. There is an assumption that it originates from those times when a "construction sacrifice" was laid in the foundation of a new building. Initially they were people, later animals were sacrificed. According to another theory, the idea of the patron spirit of the house appeared as a result of the pagan cult of ancestors.

On the territory of Russia, with the advent of Christianity, the brownie began to be considered a demon, like other pagan deities. To get rid of it, it was necessary to consecrate the house. On the territory of Ukraine and Belarus, on the contrary, the brownie eventually became considered a good spirit sent by God to protect the house. This is confirmed by the ideas about possible clashes of the brownie with the bannik, the goblin and other "evil" spirits.

It is not difficult to guess that most often the hearth is considered the domovoi's place of residence, but it can also live in the red corner, the basement, in the attic and even under the threshold.

The appearance of the brownie, judging by the descriptions of eyewitnesses, can also be different. He usually appears to be a shaggy creature of small stature. Sometimes it has animal features, but more often it looks like an ordinary short person. He can also take the form of any family member (especially absent), an animal (most often snakes, weasels, cats, roosters, rats).

Usually a brownie is considered a male being, but along with the male image of a brownie, there is also a female one. Usually this is the wife (domovikha) and daughter (domovinka) of a brownie.

The brownie often appears in the stories of eyewitnesses in various manifestations:

Noisy spirit. Poltergeist phenomena are often associated with a brownie. According to some ideas, he can slam doors, creak floorboards, scream, groan, talk and even hit and pinch a person. This may be due to both the bad character of the brownie, and the fact that usually a good brownie is not happy with something (swearing, disorder, bad relations with children or animals, etc.). A less popular version explains such phenomena by the struggle of the brownie with an evil spirit trying to get into the house.

The predictor. It is believed that a brownie is able to predict the future to the owners of the house: usually he approaches a sleeping person and leans on his chest so that he can neither breathe nor move, and if at this moment he asks the brownie "for better or for worse?", then he will answer. Scientists explain this condition by sleep paralysis.

Hiding things. Another action closely associated with the brownie is the loss of things. If a person cannot find some thing that is usually lying in a prominent place, then it is considered that a brownie took it. To find a thing, it is customary to say: "brownie-brownie, play and give it away!". Another way is to turn the stool over and tie a handkerchief on its leg. After these manipulations, the thing should be found.

The image of the brownie described in this article refers not only to the patron of the house itself, but also to the patron spirits of other buildings. In the representations of some (mostly living in the north) peoples, the brownie is "divided" into characters-doubles, individual owners of each building or even each functional space of the house (a baking dish, a podpechnik, a golbeshnik - a spirit living behind the stove or under it; an underground worker - a spirit living underground; etc.).

The image described here was deformed under the influence of changes in people's everyday life. So, in private houses, the brownie moves not only around the house, but can also look into the barn, chicken coop, backyard. In the manor houses, the brownie was in charge of all the houses of the farmstead. According to modern ideas, a brownie can live not only in a residential building (each apartment has its own), but also in a garage, shed and even in an office.

The house of the Slavic peoples is called the mythological spirit - the owner and patron of the house. The image of the brownie in the representations of the Slavs is known primarily from folk tales and epics recorded in the XVIII-XX centuries, but a similar spirit is found in the mythologies of different peoples, regardless of the habitat and common beliefs.

As a rule, it is believed that the spirit of a deceased ancestor becomes the patron of the house. This is typical for many peoples: for the ancient Greeks, where the keepers of the house and hearth were called geniuses, and for the Romans, who called the patron gods of the hearth penates, for the Chinese, Slavs, etc.

Among the Eastern Slavs , the house is most often called:

• by habitat: rus. domovoy, domovoiko, domovoy grandfather, belor. damavik, domnik, khatnik, ukr. brownie;
• by location in the house: rus. golbeshnik (golbets — partition behind the oven), zapechnik, belor. podpechnik.
• according to his status in the house and relations with family members: rus. the owner, the izbyan bolshak, the grandfather-brother, the bro, the dobrohotushko, the shaggy hostess; belor. ladies' khazyain, the lord, the biggest, uncle, brother, grandfather, sioiski; ukr. khazyain, did, bogatir,
• according to the main functions and manifestations: rus. breadwinner, zhirovik, brush, lizun, ukr. gurkalo.
• according to his belonging to the evil spirit: Rus. dashing, the other half, fat devil, belor. damn damavy, not your spirit, likhadzei, ukr. domoviy, dyabel, unclean.

The names of the brownie can be taboo: rus. himself, he, often with the help of metathesis: rus. modoveyko, modozhirko, ukr. dombeyko.

The corresponding female characters are named: rus. domovikha, modovikha, domovilikha, domakha, mistress.

In Polesie, especially in the west, names characteristic of evil spirits in general were often used in relation to the brownie (domovik): Satan, crafty, evil spirit, filth, enemy, nyachystik, lyakailo, puzhalo, nachnik, unkind soul, dead man, death, "that, shcho pamer", witch doctor, koydunnik.

Synonyms are: Brownie; Brownie; Grandfather; Posten; Posten; Lizun; Domozhil; Owner; Zhirovik; Undead; Susedko; Bratanushko; Guardian Spirit; Abuser of the house; Baked; Podpechnik; Podpolnik; Golbeshnik.

Among the Western Slavs, the brownie was more often represented as a snake and was called domowy, ubożę, stwor, chobold, kobold, kłobuk, karzełek skrzat, inkluz, plonek, latawiec, domownik, stopan, żmij, chowaniec.

• Czech: Dědek, had hospodáříček, had domovníček (the snake lives under the threshold of the house and brings good luck)
• Slovak: Domovik
• Polish: Domowoj, domowik, dziad, vygorishche
• at luzhichan: nócnénědky

The Southern Slavs:

• Serbian: domaћi usluzhni duh, maliћ, maciћ, doma,i, škrat or shpiritus. In Bosnia and Banate could be called a "domestic imp" (Serbo-Croatian. kuћni ђavolak)
• Bulgarian: stopan
• Croatian: Domaći
• Slovenian: Domovoj

There are different variants of the origin of faith in the brownie. There is an assumption that it originates from those times when a "construction sacrifice" was laid in the foundation of a new building. Initially they were people, later animals were sacrificed. According to another theory, the idea of the patron spirit of the house appeared as a result of the pagan cult of ancestors.

On the territory of Russia, with the advent of Christianity, the brownie began to be considered a demon, like other pagan deities. To get rid of it, it was necessary to consecrate the house. On the territory of Ukraine and Belarus, on the contrary, the brownie eventually became considered a good spirit sent by God to protect the house. This is confirmed by the ideas about possible clashes of the brownie with the bannik, the goblin and other "evil" spirits.

It is not difficult to guess that most often the hearth is considered the domovoi's place of residence, but it can also live in the red corner, the basement, in the attic and even under the threshold.

The appearance of the brownie, judging by the descriptions of eyewitnesses, can also be different. He usually appears to be a shaggy creature of small stature. Sometimes it has animal features, but more often it looks like an ordinary short person. He can also take the form of any family member (especially absent), an animal (most often snakes, weasels, cats, roosters, rats).

Usually a brownie is considered a male being, but along with the male image of a brownie, there is also a female one. Usually this is the wife (domovikha) and daughter (domovinka) of a brownie.

The brownie often appears in the stories of eyewitnesses in various manifestations:

Noisy spirit. Poltergeist phenomena are often associated with a brownie. According to some ideas, he can slam doors, creak floorboards, scream, groan, talk and even hit and pinch a person. This may be due to both the bad character of the brownie, and the fact that usually a good brownie is not happy with something (swearing, disorder, bad relations with children or animals, etc.). A less popular version explains such phenomena by the struggle of the brownie with an evil spirit trying to get into the house.

The predictor. It is believed that a brownie is able to predict the future to the owners of the house: usually he approaches a sleeping person and leans on his chest so that he can neither breathe nor move, and if at this moment he asks the brownie "for better or for worse?", then he will answer. Scientists explain this condition by sleep paralysis.

Hiding things. Another action closely associated with the brownie is the loss of things. If a person cannot find some thing that is usually lying in a prominent place, then it is considered that a brownie took it. To find a thing, it is customary to say: "brownie-brownie, play and give it away!". Another way is to turn the stool over and tie a handkerchief on its leg. After these manipulations, the thing should be found.

The image of the brownie described in this article refers not only to the patron of the house itself, but also to the patron spirits of other buildings. In the representations of some (mostly living in the north) peoples, the brownie is "divided" into characters-doubles, individual owners of each building or even each functional space of the house (a baking dish, a podpechnik, a golbeshnik - a spirit living behind the stove or under it; an underground worker - a spirit living underground; etc.).

The image described here was deformed under the influence of changes in people's everyday life. So, in private houses, the brownie moves not only around the house, but can also look into the barn, chicken coop, backyard. In the manor houses, the brownie was in charge of all the houses of the farmstead. According to modern ideas, a brownie can live not only in a residential building (each apartment has its own), but also in a garage, shed and even in an office.

The house of the Slavic peoples is called the mythological spirit - the owner and patron of the house. The image of the brownie in the representations of the Slavs is known primarily from folk tales and epics recorded in the XVIII-XX centuries, but a similar spirit is found in the mythologies of different peoples, regardless of the habitat and common beliefs.

As a rule, it is believed that the spirit of a deceased ancestor becomes the patron of the house. This is typical for many peoples: for the ancient Greeks, where the keepers of the house and hearth were called geniuses, and for the Romans, who called the patron gods of the hearth penates, for the Chinese, Slavs, etc.

Among the Eastern Slavs , the house is most often called:

• by habitat: rus. domovoy, domovoiko, domovoy grandfather, belor. damavik, domnik, khatnik, ukr. brownie;
• by location in the house: rus. golbeshnik (golbets — partition behind the oven), zapechnik, belor. podpechnik.
• according to his status in the house and relations with family members: rus. the owner, the izbyan bolshak, the grandfather-brother, the bro, the dobrohotushko, the shaggy hostess; belor. ladies' khazyain, the lord, the biggest, uncle, brother, grandfather, sioiski; ukr. khazyain, did, bogatir,
• according to the main functions and manifestations: rus. breadwinner, zhirovik, brush, lizun, ukr. gurkalo.
• according to his belonging to the evil spirit: Rus. dashing, the other half, fat devil, belor. damn damavy, not your spirit, likhadzei, ukr. domoviy, dyabel, unclean.

The names of the brownie can be taboo: rus. himself, he, often with the help of metathesis: rus. modoveyko, modozhirko, ukr. dombeyko.

The corresponding female characters are named: rus. domovikha, modovikha, domovilikha, domakha, mistress.

In Polesie, especially in the west, names characteristic of evil spirits in general were often used in relation to the brownie (domovik): Satan, crafty, evil spirit, filth, enemy, nyachystik, lyakailo, puzhalo, nachnik, unkind soul, dead man, death, "that, shcho pamer", witch doctor, koydunnik.

Synonyms are: Brownie; Brownie; Grandfather; Posten; Posten; Lizun; Domozhil; Owner; Zhirovik; Undead; Susedko; Bratanushko; Guardian Spirit; Abuser of the house; Baked; Podpechnik; Podpolnik; Golbeshnik.

Among the Western Slavs, the brownie was more often represented as a snake and was called domowy, ubożę, stwor, chobold, kobold, kłobuk, karzełek skrzat, inkluz, plonek, latawiec, domownik, stopan, żmij, chowaniec.

• Czech: Dědek, had hospodáříček, had domovníček (the snake lives under the threshold of the house and brings good luck)
• Slovak: Domovik
• Polish: Domowoj, domowik, dziad, vygorishche
• at luzhichan: nócnénědky

The Southern Slavs:

• Serbian: domaћi usluzhni duh, maliћ, maciћ, doma,i, škrat or shpiritus. In Bosnia and Banate could be called a "domestic imp" (Serbo-Croatian. kuћni ђavolak)
• Bulgarian: stopan
• Croatian: Domaći
• Slovenian: Domovoj

There are different variants of the origin of faith in the brownie. There is an assumption that it originates from those times when a "construction sacrifice" was laid in the foundation of a new building. Initially they were people, later animals were sacrificed. According to another theory, the idea of the patron spirit of the house appeared as a result of the pagan cult of ancestors.

On the territory of Russia, with the advent of Christianity, the brownie began to be considered a demon, like other pagan deities. To get rid of it, it was necessary to consecrate the house. On the territory of Ukraine and Belarus, on the contrary, the brownie eventually became considered a good spirit sent by God to protect the house. This is confirmed by the ideas about possible clashes of the brownie with the bannik, the goblin and other "evil" spirits.

It is not difficult to guess that most often the hearth is considered the domovoi's place of residence, but it can also live in the red corner, the basement, in the attic and even under the threshold.

The appearance of the brownie, judging by the descriptions of eyewitnesses, can also be different. He usually appears to be a shaggy creature of small stature. Sometimes it has animal features, but more often it looks like an ordinary short person. He can also take the form of any family member (especially absent), an animal (most often snakes, weasels, cats, roosters, rats).

Usually a brownie is considered a male being, but along with the male image of a brownie, there is also a female one. Usually this is the wife (domovikha) and daughter (domovinka) of a brownie.

The brownie often appears in the stories of eyewitnesses in various manifestations:

Noisy spirit. Poltergeist phenomena are often associated with a brownie. According to some ideas, he can slam doors, creak floorboards, scream, groan, talk and even hit and pinch a person. This may be due to both the bad character of the brownie, and the fact that usually a good brownie is not happy with something (swearing, disorder, bad relations with children or animals, etc.). A less popular version explains such phenomena by the struggle of the brownie with an evil spirit trying to get into the house.

The predictor. It is believed that a brownie is able to predict the future to the owners of the house: usually he approaches a sleeping person and leans on his chest so that he can neither breathe nor move, and if at this moment he asks the brownie "for better or for worse?", then he will answer. Scientists explain this condition by sleep paralysis.

Hiding things. Another action closely associated with the brownie is the loss of things. If a person cannot find some thing that is usually lying in a prominent place, then it is considered that a brownie took it. To find a thing, it is customary to say: "brownie-brownie, play and give it away!". Another way is to turn the stool over and tie a handkerchief on its leg. After these manipulations, the thing should be found.

The image of the brownie described in this article refers not only to the patron of the house itself, but also to the patron spirits of other buildings. In the representations of some (mostly living in the north) peoples, the brownie is "divided" into characters-doubles, individual owners of each building or even each functional space of the house (a baking dish, a podpechnik, a golbeshnik - a spirit living behind the stove or under it; an underground worker - a spirit living underground; etc.).

The image described here was deformed under the influence of changes in people's everyday life. So, in private houses, the brownie moves not only around the house, but can also look into the barn, chicken coop, backyard. In the manor houses, the brownie was in charge of all the houses of the farmstead. According to modern ideas, a brownie can live not only in a residential building (each apartment has its own), but also in a garage, shed and even in an office.

The house of the Slavic peoples is called the mythological spirit - the owner and patron of the house. The image of the brownie in the representations of the Slavs is known primarily from folk tales and epics recorded in the XVIII-XX centuries, but a similar spirit is found in the mythologies of different peoples, regardless of the habitat and common beliefs.

As a rule, it is believed that the spirit of a deceased ancestor becomes the patron of the house. This is typical for many peoples: for the ancient Greeks, where the keepers of the house and hearth were called geniuses, and for the Romans, who called the patron gods of the hearth penates, for the Chinese, Slavs, etc.

Among the Eastern Slavs , the house is most often called:

• by habitat: rus. domovoy, domovoiko, domovoy grandfather, belor. damavik, domnik, khatnik, ukr. brownie;
• by location in the house: rus. golbeshnik (golbets — partition behind the oven), zapechnik, belor. podpechnik.
• according to his status in the house and relations with family members: rus. the owner, the izbyan bolshak, the grandfather-brother, the bro, the dobrohotushko, the shaggy hostess; belor. ladies' khazyain, the lord, the biggest, uncle, brother, grandfather, sioiski; ukr. khazyain, did, bogatir,
• according to the main functions and manifestations: rus. breadwinner, zhirovik, brush, lizun, ukr. gurkalo.
• according to his belonging to the evil spirit: Rus. dashing, the other half, fat devil, belor. damn damavy, not your spirit, likhadzei, ukr. domoviy, dyabel, unclean.

The names of the brownie can be taboo: rus. himself, he, often with the help of metathesis: rus. modoveyko, modozhirko, ukr. dombeyko.

The corresponding female characters are named: rus. domovikha, modovikha, domovilikha, domakha, mistress.

In Polesie, especially in the west, names characteristic of evil spirits in general were often used in relation to the brownie (domovik): Satan, crafty, evil spirit, filth, enemy, nyachystik, lyakailo, puzhalo, nachnik, unkind soul, dead man, death, "that, shcho pamer", witch doctor, koydunnik.

Synonyms are: Brownie; Brownie; Grandfather; Posten; Posten; Lizun; Domozhil; Owner; Zhirovik; Undead; Susedko; Bratanushko; Guardian Spirit; Abuser of the house; Baked; Podpechnik; Podpolnik; Golbeshnik.

Among the Western Slavs, the brownie was more often represented as a snake and was called domowy, ubożę, stwor, chobold, kobold, kłobuk, karzełek skrzat, inkluz, plonek, latawiec, domownik, stopan, żmij, chowaniec.

• Czech: Dědek, had hospodáříček, had domovníček (the snake lives under the threshold of the house and brings good luck)
• Slovak: Domovik
• Polish: Domowoj, domowik, dziad, vygorishche
• at luzhichan: nócnénědky

The Southern Slavs:

• Serbian: domaћi usluzhni duh, maliћ, maciћ, doma,i, škrat or shpiritus. In Bosnia and Banate could be called a "domestic imp" (Serbo-Croatian. kuћni ђavolak)
• Bulgarian: stopan
• Croatian: Domaći
• Slovenian: Domovoj

There are different variants of the origin of faith in the brownie. There is an assumption that it originates from those times when a "construction sacrifice" was laid in the foundation of a new building. Initially they were people, later animals were sacrificed. According to another theory, the idea of the patron spirit of the house appeared as a result of the pagan cult of ancestors.

On the territory of Russia, with the advent of Christianity, the brownie began to be considered a demon, like other pagan deities. To get rid of it, it was necessary to consecrate the house. On the territory of Ukraine and Belarus, on the contrary, the brownie eventually became considered a good spirit sent by God to protect the house. This is confirmed by the ideas about possible clashes of the brownie with the bannik, the goblin and other "evil" spirits.

It is not difficult to guess that most often the hearth is considered the domovoi's place of residence, but it can also live in the red corner, the basement, in the attic and even under the threshold.

The appearance of the brownie, judging by the descriptions of eyewitnesses, can also be different. He usually appears to be a shaggy creature of small stature. Sometimes it has animal features, but more often it looks like an ordinary short person. He can also take the form of any family member (especially absent), an animal (most often snakes, weasels, cats, roosters, rats).

Usually a brownie is considered a male being, but along with the male image of a brownie, there is also a female one. Usually this is the wife (domovikha) and daughter (domovinka) of a brownie.

The brownie often appears in the stories of eyewitnesses in various manifestations:

Noisy spirit. Poltergeist phenomena are often associated with a brownie. According to some ideas, he can slam doors, creak floorboards, scream, groan, talk and even hit and pinch a person. This may be due to both the bad character of the brownie, and the fact that usually a good brownie is not happy with something (swearing, disorder, bad relations with children or animals, etc.). A less popular version explains such phenomena by the struggle of the brownie with an evil spirit trying to get into the house.

The predictor. It is believed that a brownie is able to predict the future to the owners of the house: usually he approaches a sleeping person and leans on his chest so that he can neither breathe nor move, and if at this moment he asks the brownie "for better or for worse?", then he will answer. Scientists explain this condition by sleep paralysis.

Hiding things. Another action closely associated with the brownie is the loss of things. If a person cannot find some thing that is usually lying in a prominent place, then it is considered that a brownie took it. To find a thing, it is customary to say: "brownie-brownie, play and give it away!". Another way is to turn the stool over and tie a handkerchief on its leg. After these manipulations, the thing should be found.

The image of the brownie described in this article refers not only to the patron of the house itself, but also to the patron spirits of other buildings. In the representations of some (mostly living in the north) peoples, the brownie is "divided" into characters-doubles, individual owners of each building or even each functional space of the house (a baking dish, a podpechnik, a golbeshnik - a spirit living behind the stove or under it; an underground worker - a spirit living underground; etc.).

The image described here was deformed under the influence of changes in people's everyday life. So, in private houses, the brownie moves not only around the house, but can also look into the barn, chicken coop, backyard. In the manor houses, the brownie was in charge of all the houses of the farmstead. According to modern ideas, a brownie can live not only in a residential building (each apartment has its own), but also in a garage, shed and even in an office.

A kind of vampire found in Multan (Moldavia), Transylvania (Semigradje) and Dobrudja, especially often in Wallachia (Southern Romania). 

In appearance, the brucolac seems incredibly swollen, and its skin is stiff and stretched like a drum, and it sounds the same when struck.

Every night he lets out a piercing scream once and whoever responds to this call becomes a victim. To kill a brucolac, you have to chop off his head and immediately burn it in the fire.

Sapkovsky points out that "brucolaks are found not only on Romanian lands, but also in Bulgaria, Greece, and also in Russia, where they are called burdalaks or ghouls."

A kind of vampire found in Multan (Moldavia), Transylvania (Semigradje) and Dobrudja, especially often in Wallachia (Southern Romania). 

In appearance, the brucolac seems incredibly swollen, and its skin is stiff and stretched like a drum, and it sounds the same when struck.

Every night he lets out a piercing scream once and whoever responds to this call becomes a victim. To kill a brucolac, you have to chop off his head and immediately burn it in the fire.

Sapkovsky points out that "brucolaks are found not only on Romanian lands, but also in Bulgaria, Greece, and also in Russia, where they are called burdalaks or ghouls."

Bubak or Budak is a creature from Czech and Polish legends that looks like a demonic scarecrow. He imitates the crying of a small child to lure travelers, whom he kills, and then weaves a cloth from the souls of his victims. 

Glowing eyes and mouth make it look like Jack with a lantern. And sometimes Bubac is described as a kind of evil version of Santa who travels in a cart pulled by black cats on Christmas Night.

According to the stories, beboks inhabit forests, swamps, dark basements and other similar places.

Bubak or Budak is a creature from Czech and Polish legends that looks like a demonic scarecrow. He imitates the crying of a small child to lure travelers, whom he kills, and then weaves a cloth from the souls of his victims. 

Glowing eyes and mouth make it look like Jack with a lantern. And sometimes Bubac is described as a kind of evil version of Santa who travels in a cart pulled by black cats on Christmas Night.

According to the stories, beboks inhabit forests, swamps, dark basements and other similar places.

Bubak or Budak is a creature from Czech and Polish legends that looks like a demonic scarecrow. He imitates the crying of a small child to lure travelers, whom he kills, and then weaves a cloth from the souls of his victims. 

Glowing eyes and mouth make it look like Jack with a lantern. And sometimes Bubac is described as a kind of evil version of Santa who travels in a cart pulled by black cats on Christmas Night.

According to the stories, beboks inhabit forests, swamps, dark basements and other similar places.

Bubak or Budak is a creature from Czech and Polish legends that looks like a demonic scarecrow. He imitates the crying of a small child to lure travelers, whom he kills, and then weaves a cloth from the souls of his victims. 

Glowing eyes and mouth make it look like Jack with a lantern. And sometimes Bubac is described as a kind of evil version of Santa who travels in a cart pulled by black cats on Christmas Night.

According to the stories, beboks inhabit forests, swamps, dark basements and other similar places.

Bubak or Budak is a creature from Czech and Polish legends that looks like a demonic scarecrow. He imitates the crying of a small child to lure travelers, whom he kills, and then weaves a cloth from the souls of his victims. 

Glowing eyes and mouth make it look like Jack with a lantern. And sometimes Bubac is described as a kind of evil version of Santa who travels in a cart pulled by black cats on Christmas Night.

According to the stories, beboks inhabit forests, swamps, dark basements and other similar places.

A creature from the folklore of the Isle of Man. Most often he appeared in the form of a large black calf, but sometimes he appears in human form, although in this case he is still given out by horse ears or hooves. It is capable of growing to monstrous proportions.

A creature from the folklore of the Isle of Man. Most often he appeared in the form of a large black calf, but sometimes he appears in human form, although in this case he is still given out by horse ears or hooves. It is capable of growing to monstrous proportions.

Buka or boogeyman (English Bogeyman) is a folklore character who frightened naughty children.

A creature from Slavic mythology. He usually looks like a furry creature with a huge open mouth and a long tongue. He can turn into a pile of hay, and also make the sounds of a growling dog, while remaining invisible. Sunlight is deadly for him.

In modern ideas, he lives under the bed or closet, where he can pull at night.

Buka or boogeyman (English Bogeyman) is a folklore character who frightened naughty children.

A creature from Slavic mythology. He usually looks like a furry creature with a huge open mouth and a long tongue. He can turn into a pile of hay, and also make the sounds of a growling dog, while remaining invisible. Sunlight is deadly for him.

In modern ideas, he lives under the bed or closet, where he can pull at night.

A creature from Serbian mythology in the form of a six-legged monster with deer horns. He lives in large reservoirs (lakes, swamps), and at night, coming out of the water, makes a lot of noise, jumps on people or animals and strangles them.

A creature from Serbian mythology in the form of a six-legged monster with deer horns. He lives in large reservoirs (lakes, swamps), and at night, coming out of the water, makes a lot of noise, jumps on people or animals and strangles them.

A creature from Serbian mythology in the form of a six-legged monster with deer horns. He lives in large reservoirs (lakes, swamps), and at night, coming out of the water, makes a lot of noise, jumps on people or animals and strangles them.

An animal from the mythology of the Australian Aborigines. A water creature or spirit. A cryptid that lives in swamps, billabongs, streams, riverbeds and other bodies of water. 

The testimonies of eyewitnesses who allegedly saw him can be divided into two groups: a creature resembling a dog or a seal, and an animal with a long neck and a small head. The first is most often described as a creature 1.2-1.8 meters long, covered with long dark brown or black fur. According to descriptions of this kind, the bunyip has a round head resembling a bulldog, with prominent fangs and well-visible ears.

Most of these descriptions talk about the absence of a tail, fins and long whiskers. The second type of descriptions of bunyips speaks of long-necked creatures ranging in size from 1.5 to 40 meters in length.

He has a long, elongated torso covered with something similar to fur or feathers. Instead of legs, he has fins, which he violently beats when angry. It is translucent.

The creature allegedly has black or brown fur, large ears and small fangs. The head resembles a horse or an ostrich-like emu. The neck is thin (sometimes with a mane), about 1 meter in length, with numerous folds on the skin. There is a tail like a horse's. At night, you can allegedly hear the terrifying screams of these creatures when they eat other animals or people who carelessly approached their shelters.

He was considered the cause of all the bad things that happened to a person.

An animal from the mythology of the Australian Aborigines. A water creature or spirit. A cryptid that lives in swamps, billabongs, streams, riverbeds and other bodies of water. 

The testimonies of eyewitnesses who allegedly saw him can be divided into two groups: a creature resembling a dog or a seal, and an animal with a long neck and a small head. The first is most often described as a creature 1.2-1.8 meters long, covered with long dark brown or black fur. According to descriptions of this kind, the bunyip has a round head resembling a bulldog, with prominent fangs and well-visible ears.

Most of these descriptions talk about the absence of a tail, fins and long whiskers. The second type of descriptions of bunyips speaks of long-necked creatures ranging in size from 1.5 to 40 meters in length.

He has a long, elongated torso covered with something similar to fur or feathers. Instead of legs, he has fins, which he violently beats when angry. It is translucent.

The creature allegedly has black or brown fur, large ears and small fangs. The head resembles a horse or an ostrich-like emu. The neck is thin (sometimes with a mane), about 1 meter in length, with numerous folds on the skin. There is a tail like a horse's. At night, you can allegedly hear the terrifying screams of these creatures when they eat other animals or people who carelessly approached their shelters.

He was considered the cause of all the bad things that happened to a person.

An animal from the mythology of the Australian Aborigines. A water creature or spirit. A cryptid that lives in swamps, billabongs, streams, riverbeds and other bodies of water. 

The testimonies of eyewitnesses who allegedly saw him can be divided into two groups: a creature resembling a dog or a seal, and an animal with a long neck and a small head. The first is most often described as a creature 1.2-1.8 meters long, covered with long dark brown or black fur. According to descriptions of this kind, the bunyip has a round head resembling a bulldog, with prominent fangs and well-visible ears.

Most of these descriptions talk about the absence of a tail, fins and long whiskers. The second type of descriptions of bunyips speaks of long-necked creatures ranging in size from 1.5 to 40 meters in length.

He has a long, elongated torso covered with something similar to fur or feathers. Instead of legs, he has fins, which he violently beats when angry. It is translucent.

The creature allegedly has black or brown fur, large ears and small fangs. The head resembles a horse or an ostrich-like emu. The neck is thin (sometimes with a mane), about 1 meter in length, with numerous folds on the skin. There is a tail like a horse's. At night, you can allegedly hear the terrifying screams of these creatures when they eat other animals or people who carelessly approached their shelters.

He was considered the cause of all the bad things that happened to a person.

In Tunguso-Manchurian mythology, the souls of people who died an unnatural death. 

Envious of people, they hunt for the living, lie in wait for them at the graves (where they gnaw the bones of corpses), climb into houses and, waiting for night, attack the sleepers, suck their blood or brain, peck out their eyes. Having taken possession of a person, busieh brings him to complete exhaustion.

In Tunguso-Manchurian mythology, the souls of people who died an unnatural death. 

Envious of people, they hunt for the living, lie in wait for them at the graves (where they gnaw the bones of corpses), climb into houses and, waiting for night, attack the sleepers, suck their blood or brain, peck out their eyes. Having taken possession of a person, busieh brings him to complete exhaustion.

In Tagalog folklore (Philippines), a giant crocodile-like demon sleeping at the bottom of the ocean, collecting people's souls in its coffin-shaped shoulder chest. He is the guide of the souls of the dead to another world.

In Tagalog folklore (Philippines), a giant crocodile-like demon sleeping at the bottom of the ocean, collecting people's souls in its coffin-shaped shoulder chest. He is the guide of the souls of the dead to another world.

In ancient Chinese mythology, a monstrous turtle fish or a one-horned dragon fish with four legs.

According to various descriptions, she has the body of a fish, and the head, arms and legs are human.

This huge (could easily swallow a boat) fish lived in the sea, but could also live on land. The creature's back and belly are covered with sharp spikes. As soon as the fish appeared on the surface of the sea, a fierce wind began to blow and large waves rose.

Kot Bayun (Bayun cat, cat Bahari) - a character in Russian fairy tales, a huge man-eating cat with a magical voice.

He speaks and lulls with his talk and singing approaching travelers and those of them who do not have enough strength to resist his magic and who are not prepared for a fight with him, the sorcerer cat kills with iron claws. But the one who can catch a cat will find salvation from all diseases and ailments-Bayun's fairy tales are healing.

According to researcher Kirill Korolev, the image of the learned cat-storyteller (Bahar) came from popular Russian legends about the wonders of the fabulous "Indian Kingdom". The features of the cat-monster, which can enchant a person to death with its voice, could also be borrowed from medieval texts like "Physiologist" and ABC books.

The oldest known record of a cat is the text of A. Pushkin's nanny. Further spread of the image was promoted by popular prints that illustrated the prologue to "Ruslan and Lyudmila", and largely thanks to them, the learned cat as the personification of storytelling became a well-known character.

In the fairy tales from the collection of A. N. Afanasiev, most likely, the cat-Bayun replaced the devil.

A creature from Afrakan mythology. It is believed that it lives in the Mwinilunga region in the area of the Jindu and Bangwelu swamps in western Zambia, Angola and the Democratic Republic of the Congo.

It is described as similar to a pterodactyl. Its skin is red or black in color, with a wingspan of 4 to 7 feet (1.2 - 2.1 m). It has deep-set eyes and a large beak with a mouth full of sharp teeth.

He usually attacks fishermen. He usually kills with a look, but he can also bite off the nose, ears and tear out the throat of his victim. It can also tear up graves and feed on corpses.

Personification of the death of cattle among the Eastern Slavs. 

It appears in the form of a cow or a cat (most often black), or a dog, sometimes in the form of a cow skeleton (a symbol that originated on the model of the popular image of human death) or an old disgusting woman.

Its appearance is accompanied by a mass death of livestock.

It was believed that Cow death appears most often on the day of Agafya Cowshed. 

To frighten Death, the procession raised an incredible noise: they rattled scythes, frying pans, sickles, stove shutters, raised shouts and screams. If an animal (cat, dog) came across, it was immediately killed, believing that it was Death, hiding in the form of a werewolf.

A talisman against Cow death were worn-out old bast shoes soaked in tar, which were hung in the barn

Pink dolphins are werewolves from Brazilian mythology, living in the waters of the Amazon. At night, they turn into handsome young guys dressed in bright suits of antique cut and large straw hats hiding the blowhole. They go to settlements in search of girls who are able to exert a hypnotic influence and engage in sexual relations.

This is a creature from Japanese folklore. It appears most often near rivers and looks like a small light in the form of a bird, embraced by fire or glow. The translation of this name literally means "meaningless fire". It is believed that this is an undisturbed spirit whose body was buried without observing rituals.

An aquatic creature from Polish mythology. He is described as a huge dragon with a long neck, elongated muzzle and glowing eyes.

The phenomenon of ghosts usually includes the souls of deceased people, or mythical creatures (in traditional representations), as well as, according to some versions of aliens from outer space or from a parallel world, "energy substances", etc., manifested in visible or other form in real life. It is assumed that real, not supernatural, objects are observed, the nature of which is unknown to science, or images of real people, animals, objects located in a parallel reality, in the past or in the future.

Evidence of encounters with ghosts has been known since ancient times. In this article we will look at the history of the concept of "ghost", highlight the main features of the phenomenon and consider the most well-known hypotheses of its explanation.

In Ephraim's dictionary, the meaning of the word "ghost" is defined as:

• What is seen is imagined; a vision, a figment of the imagination. // peren. razg. Someone or something that only resembles someone, something.
• Vague, vague outlines, contours. // An image of someone, something, presented in the imagination.
• Something unreal; a mirage, an illusion.

In the traditional representations of many nationalities, a "ghost" or "ghost" is the soul or spirit of a deceased person, manifested in visible or other form in real life (from invisible and intangible presence to practically realistic observations).

It is not known for certain when the first mention of ghosts appeared in legends and oral retellings. It is believed that the first documentary mention of the observation of ghosts dates back to the times of Ancient Egypt and Assyria.

Cuneiform tablets of the Assyrians tell about the spirits of Utukku, who terrified Assyrian cities. As the ancients believed, these ghosts appeared when a person died a painful death. Therefore, many Utukku were deprived of limbs, had signs of wounds or torture and uttered piercing cries of pain. The Egyptians called similar ghosts Ku. In order to get rid of them, it was necessary to offer fresh meat to the restless spirit.

In Europe, ghost legends have been known for more than two millennia. Like the ancient Assyrians, the inhabitants of European countries believed that a person who died a painful death becomes a ghost. For example, the Irish were afraid of Tasha - the spirits of people tortured in torture chambers, as well as executed on gallows or scaffolds.

Since then, there have been many eyewitness accounts of this phenomenon.

The phenomenon is found everywhere. Almost every country has its own haunts of ghosts, from castles to dorm rooms.

The concept of "ghost" generalizes a whole class of phenomena that apparently have different origins.

It is used in cases of observation of the following phenomena:

• Human figures, possibly resembling the deceased, capable of flying, passing through walls, suddenly appearing and disappearing before the eyes of an eyewitness (shadow people)
• Some unidentified creatures that resemble a person, but are anatomically different or different in capabilities from him (Jack the Jumper, the moth man).
• Human faces or other body parts observed in the air (the phenomenon of black hands).
• Ghostly animals (Jeff the mongoose, ghost dogs) or ghostly vehicles (buses, planes, trains, "Flying Dutchman").
• Small unidentified flying objects in the form of lights or small clouds observed near the eyewitness.

Sometimes the appearance of a ghost is accompanied by a sharp change in air temperature (sudden causeless cold), unpleasant odors (sulfur, miasma), animal anxiety, disturbances in the operation of electronic equipment. However, it is believed that a ghost cannot influence a person more clearly (for example, inflict wounds) or surrounding objects (for example, move), therefore, two phenomena are associated with such an impact: "ghost" and "poltergeist". It is worth noting separately that ghosts are credited with the property of scaring some people to death (for example, chasing their killer until he dies).

The appearance of the phenomenon can be tied:

• geographically (for example, a haunted house); calendar (for example, a full moon or a certain calendar date); to a certain occasion (for example, warns of impending danger); to a certain person (for example, a relative of the deceased).

In terms of fixing the phenomenon , one can distinguish:

• the witness hears sounds from an unknown source; the witness feels someone's presence; the witness sees a silhouette with implicit outlines or a completely clear image.

Sometimes ghosts can be captured on video, photo and audio equipment at the time of direct observation, but often they appear only on the record.

Among the hypotheses explaining the phenomenon, scientific and mystical ones can be distinguished.

Scientific versions: 

• A figment of the imagination. This version includes mirages, hallucinations, illusions, etc., regardless of the reason.
• Natural causes. Close to the previous version. This includes, for example, the sounds of the wind, mistaken for the howling of a ghost.
• Technical features of the equipment. This version includes defects in photographic film, equipment, glare and similar artifacts.
• The fruit of the narrators' imagination (i.e. deliberate deception).
• Features of the structure of haunted houses (for example, the presence of secret rooms).
• Hoax (i.e. artificial creation of circumstances perceived by others as abnormal).

Mystical versions: 

• Soul. According to the ideas of many religious and mystical trends, a person consists of a material body, an immortal soul and a spirit (a kind of connecting part). And a ghost is either a soul that could not calm down and go to another world, or a spirit ("astral shell"), which normally "disintegrates" on the fortieth day after death, but if there is an "energy recharge" from some source, then the spirit can exist for many years. This also includes the version that the appearance of a ghost is a kind of "message" of the deceased, which may carry a warning or other information about the future.
• Aliens from parallel worlds. This also includes demons, space aliens, "energy entities", images from the future or the past, etc.
• Mental images. It is believed that if you imagine an image very vividly, it can partially or completely materialize, i.e. a ghost is a partial materialization of a mental image. According to different versions, both small groups of people are capable of this (for example, the mentally ill in a special state of consciousness – hence the terrible entities whose appearance is uncontrollable; or "enlightened" like them, having a certain gift to materialize desired objects), and any representative of humanity. A small manifestation of these abilities is considered to be the projection of various images onto the film by the power of thought.
• The astral double. This version is a bit similar to the previous one. She says that under the influence of strong impressions and emotions, a "double" of the person who experiences these emotions may appear.
• It/Id (in the terminology of Groddeck and Freud, respectively). A fragment of the psyche, gaining self-awareness, breaking out of the shell and punishing its bearer for something. Ghost-It often takes the form of an animal (in particular, a tiger, as in the repeatedly described case with Mrs. Forbes), sometimes causes scratches, wounds and stigmata on the victim's body; it can push the victim either to murder (the person responsible for the initial mental trauma), or to suicide.
• The element of heredity (Family Gestalt). A ghost generated by ancestral or family autosuggestion: a psychic formation built by many generations separates from the main array and, finding life, settles in a mansion or castle. The older the genus, the more "corporeal" the ghost. The latter constantly demands attention, feeding on it: otherwise, it withers and disappears.
• Historical film or "memory of space". A kind of collective memory, part of what was called the Planetary Mind in the Middle Ages. Historical visions arise on the battlefields (and sometimes individual villainies) and resemble a three-dimensional voiced film. The characters of such representations act automatically, although, oddly enough, they react to the material world.

Scientific versions try to approach each manifestation of the phenomenon separately, and mystical versions try to explain all cases at once. But none of the hypotheses could fully cover all known cases.
In any case, the phenomenon of ghosts has a huge variety of evidence and can be considered one of the most common anomalous phenomena.

The belief in ghouls was most widespread in the territory of Southern Russia (modern Ukraine). A ghoul roughly corresponds to a vampire in Western European mythology and has much in common with a ghoul in the East Slavic tradition, but even in the XIX century these characters were clearly distinguished.

This is a pawned dead man (continues his posthumous existence on the border of two worlds), rising at night from the grave. He harms people and livestock, drinks their blood, damages the economy, it was also believed that he could cause famine, pestilence and drought.

Outwardly, he differs from an ordinary person with an unusually red face and eyes (redness persists even after death from drinking blood).

It was believed that ghouls were people who were werewolves, sorcerers during their lifetime, or those who were excommunicated and anathematized (heretic, apostate, some criminals), unbaptized children, as well as those who died a violent death, committed suicide, were attacked by a ghoul and one whose body was defiled by an animal.

Grave grave According to legend, ghouls get up from their graves at night and walk on the ground, thanks to their humanoid appearance, they easily enter houses and suck the blood of sleeping people, then, before the third roosters crow, they return to their graves.

According to legend, it was possible to kill a ghoul by piercing his corpse with an aspen stake. If this did not help, then the corpse was usually burned. 

In the mythologies of Turks, Azerbaijanis, Kirghiz, Tajiks, an evil spirit living in the steppe or in a cemetery and scaring night travelers.

Gulyabani (Azerbaijani. Qulyabani — "werewolf", from Arabic. hum — "monster-demon", from Persian. yaban — "desert") — werewolf, the lowest evil spirit in the representation of Azerbaijanis (gul-yabans, guli-yabans, biaban-guli), Turks, Kirghiz (gulbiaban), Tajiks (gul, gul-evoni).

According to the beliefs of Azerbaijanis, he has the features of a werewolf, likes to ride a horse at night, tangles her mane, if you catch him and stick a needle in the collar of his clothes, he will work for a person, but will do the opposite. He is hairy and huge (3-4 meters in height), at night he whistles shrilly.

In Japanese mythology, the ghost of a woman in love, sucking the life force out of her lover.

This ghost appears the same as it was in life: a young woman in the prime of her life and beauty. And only those whose eyes are not clouded by love, or true believers can see through the mask of her true image: a rotting, fetid skeleton that has risen from the dead.

At night, hone-onna gets up from the grave and goes to her lover's house. Every night, hone-onna sucks the life force out of the beloved, and he becomes weaker and weaker. If this is not prevented, then in the end he will die and join his mistress in the arms of death.

Caleuche This is a mythical ghost ship from mythology and local folklore on the island of Chiloe, in Chile. This is one of the most important myths about the culture of Chile.

According to Chilean legend, it is a large ghost ship sailing the seas around Chiloe (a small island off the coast of Chile) at night. 

According to one version, the ship is endowed with magical power and has its own consciousness and mind. It became a place of permanent residence of the souls of all those who died at sea.

The ship looks like a beautiful and bright white sailboat with 3 masts of 5 sails each, always full of lights and with the sounds of a party on board, but quickly disappears again, leaving no traces of its presence.

Anyone who accidentally sees a "Kaleuche" floating out of the night fog is doomed to death or lifelong bodily suffering.

However, sometimes the creepy crew of the ship invites a random witness to come on board. If he was not afraid, then the ship plunges into the abyss and all the treasures of the underwater world are revealed to a person. The one who will be able to keep what he saw a secret from his neighbors and will not try to get treasures from the bottom on his own will become a brother for the Kaleuche team and will be able to join the merry company whenever he wants.

The ghost ship is also known for its ability to move underwater, as is another famous ghost ship, the Flying Dutchman.

There are different versions of the legend:

• The popular version says that this ship collects the dead from the water and gives them a new life on board as crew members who will spend eternity at parties and celebrations.
• Another version says that a mythical ship will also appear in the seas of Chiloe to enchant fishermen with wonderful music and thus attract them to turn them into slaves-crew members who will be cursed for all eternity, carrying one leg bent on their back.
• There is also a widespread idea that this is a ship of the dead and slave sailors, there is a version that it will also be a magic ship on which the sorcerers of Chiloe arrange their parties and transport goods after this journey. sorcerers return from a journey they make every 3 months to improve their magical abilities. However, it is said that only sorcerers can approach it and use only the Chilote seahorse as a means of transportation, since by order of Millalobo (an analogue of the sea king in the mythology of Chile), other creatures are forbidden to board it or access the ship in other ways.
• Another version is that the crew of the ghost ship enters into magical contracts with certain merchants, guaranteeing them prosperity in exchange for services such as using their houses for parties or other illegal or dark purposes. 

Because of this version of the legend, when a person in Chiloe quickly becomes rich, it is often attributed to his signing a contract with the team Kaleuche. 

Similar rumors spread after the 1960 Valdivia earthquake, because some houses were not affected by the fires that subsequently engulfed Chiloe. 

In the same decade, there were stories that the sounds of a ship dropping anchor could be heard around the homes of many successful traders of the Chiloe archipelago. Allegedly, these were the sounds of Kaleuchen, Imperceptibly delivering goods and treasures to those with whom the contract was concluded. However, most people rejected this supernatural explanation and instead placed the responsibility for the merchant's prosperity on mortals rather than supernatural smugglers.

In Okinawan folklore, small creatures living in banyan trees. They have red skin and thick bright red hair. They move by jumping. They can help people around the house, but sometimes they lean on people's chests when they are sleeping, or put out the lights at night.

Creatures from Slavic mythology (in particular, the territories of the present Astrakhan, Samara regions, in the regions of the Middle Volga).

The word itself is probably a corruption of "albasta", from the beliefs of the Turkic peoples. This is the most dangerous kind of mermaids, who appear in the form of half-dead decrepit old women. She is usually described as: an unnaturally large woman, with an ugly bloated, abstract figure and huge breasts hanging down to her knees. On her head she has a shock of dirty yellow hair, reaching to the ground, and not rarely and completely hiding the outlines of the creature.

She does not speak human language and only howls softly and wistfully. It lives near rivers, swamps and lakes, which makes it related to such characters as vodyanitsy and boggies. Due to the fact that it is a water character, it moves slowly on land.

She is the leader of mermaids and other aquatic creatures of Slavic folklore. Her task is the death of a person who has fallen into her clutches (more often a pregnant woman or a small child).

In the myths of the Algonquian tribes of North America, the water deity, the lord of all fish. It depicts a cat-like water creature with a human-like head, whose body is covered with scales. He has a copper tail. It is the keeper of copper deposits.

• Great Lynx is a variant of the translation of the name Michibichi into English, meaning "Great Lynx"Night Panther is a variant of the translation of the name Michibichi into English, meaning "Night Panther"Underground Panther is a variant of the translation of the name Michibichi into English, meaning "Underground Panther"Underneath Panther is a variant of the translation of the name Michibichi into English, meaning "Panther hiding below"Water Lynx is a variant of the translation of the name Michibichi into English, meaning "Water Lynx"Variants of the spelling of the name Michibichi in Latin: Gichi-anami'e-bizhiw, Gitche-anahmi-bezheu, Maeci-Pesew, Manetuwi-Rusi-Pissi, Manetwi Msn-Pissh, Matc-Piseo, Messibizi, Michi Peshu, Michi-Pichoux, Michibichi, Michipeshu, Michipichi, Michipichik, Michipizhiw, Mishepishu, Mishi Peshu, Mishibijiw, Mishibizhii, Mishibizhii, Mishibizhiw, Mishipashoo, Mishipiishiiw, Mishipizheu, Mishipizhiw, Mishipizhu, Mishupishu, Misibizhiw, Misipisiw, Missibizi, Missipeshieuw, Missipeshu, Missipissy, Mitchipissy, Mshibzhii, Mshibzhiw, Msipessi, Msipissi, Naamipeshiwa, Nah-me-pa-she, Nambi-Za, Nambiza, Nambzhew, Namipeshiwa, Nampe'shiu, Nampeshi'kw, Nampeshiu, Peshipeshiwa, Wi'bskinit M'tc Pis'eu.

In the folklore of the Egyptians, Greeks and Romans, a mythical bird burns itself and is reborn from the ashes.

The legend of the Phoenix was born from ancient solar symbolism. The sun is one in the sky, it dies every evening and rises every morning. The Phoenix has many "relatives": the Arabian birds Rukh and Anka, the Indian Garuda, the Iranian Simurg. In Russia, the firebird was called "Firebird" or "Fear Bird", in Slovakia - "Firebird".

In the mythology of the West Siberian Tatars, a forest spirit that appears in the form of a person or various animals. He lives in abandoned hunting huts, loves horses, rides them, confuses his mane, smears it with resin. In the guise of a beautiful woman enters into a love affair with a man. 

The word "poltergeist" comes from the German words poltern — "rumble", "knock" and geist — "spirit". Literally it translates as "noisy spirit". 

The term appeared in 1540 in the "Novum Dictionarii genus" ("New Dictionary") Erasmus Albert 3 . It is used for the first time in German Martin Luther during the Protestant Reformation in "Table Conversations No. 1" to refer to events that may be caused by disembodied spirits or the devil. Catherine Crowe first used it in English in 1848, but it was the Romanian medium Eleanor Zugun popularized it in the middle of the XX century, calling herself "the daughter of a poltergeist."

French journalist, parapsychologist and writer Rene Sudre (1880 — 1968) came up with his synonym - toribism, from the Greek θορυβείν ("to make noise or worry; to confuse").

On the territory of the former USSR, there is another name for this phenomenon - "barabashka", which was invented by director Horovatsky during the shooting of the following plot in 1989: 

According to the memoirs of a member of the Russian Academy of Television, winner of the TEFI Award Alexey Horovatsky, the story of this character began after a call to the Ostankino television center from the foreman of the house painters who worked on construction sites in Moscow and lived in a dormitory in one of the houses on the Likhoborskaya embankment. It was claimed that there was a spirit in the hostel that manifested itself by knocking. The girls, according to them, established contact with him, agreeing that one knock means "yes", two knocks — "no". It was decided to make a TV show about this incident.

The decision to shoot in the editorial office was made by: Deputy editor-in-chief Irina Zhelezova, editor-in—chief of the program "Obvious - incredible" Lev Nikolaev, editor-in-chief of the editorial staff of popular science and educational programs Zhanna Fomina. The group that went to the scene of the event, instead of the planned single shift, recorded what was happening in the rooms of this hostel for several months.

The director of the program, Alexey Horovatsky, was working in the frame, and he needed to somehow address this invisible phenomenon, which answered questions only with knocks or light blows. As a result, in one of the next trips to the shooting, in a conversation with the editor of this issue, Vladimir Vozchikov, Alexey suggested calling this phenomenon by the nature of his actions. Once he is drumming, let him be a Barabashka ... the brownie gladly "responded" to this name.

Subsequently, the story was picked up by journalists of various publications, who began to regularly appear on the set and record events on their pages. In particular, the creature was described in the newspaper "Trud" on October 5, 1988. The publication of the article coincided with the 100th anniversary of the first publication in the press of an article about the poltergeist, held in the United States on October 21, 1888.

Along with the journalists, the interviews were conducted by researchers from the Department of Theoretical Problems Academy of Sciences of the USSR. The invisible "barabashka" also "participated" in the interview, answering questions with knocks. Later there was a message that the girls were forced to leave the village, because they deserved the bad fame of witches. The name of barabashka was fixed for the phenomenon of knocks of unknown origin.

This phenomenon expresses itself in various actions: noise, knocking, footsteps, spontaneous movement of objects, their spontaneous combustion and similar actions that emphasize the presence of some invisible entity.

It is believed that this entity is not tied to a specific place, but to a person. She can be lured (for example, to another apartment), modern researchers call such a person a "focal person". Most often, a teenager or a child acts in his role, but many modern and earlier cases do not confirm such a strict relationship.

The phenomenon has a number of characteristic manifestations:

• The feeling of someone's presence in an empty room, the feeling of a glance, light touches
• Moans, voices, music without a visible sound source
• Spontaneous switching on and off of electrical appliances, blinking of lamps
• Movement of objects
• Spontaneous ignition of objects
• Spontaneous appearance of water, ice, blood and other liquids on surrounding objects
• The appearance of bite marks, bumps, scratches, etc. on the bodies of victims.
• Appearance of inscriptions

This is a list of all possible manifestations of poltergeist, but not mandatory in every case. A type of poltergeist associated with exposure to elevated temperatures has been placed in a separate phenomenon with the name "fire poltergeist".

Sometimes the "simplest" manifestations of poltergeist are shared, including scratching, knocking and clapping, cold spots in the room, voice perception and exposure to electronic household appliances such as televisions, radios, light bulbs and computers that turn on and off without any obvious reason or visible involvement. And the "higher" ones, which include the levitation of people or objects, the disappearance and reappearance of objects, as well as some researchers include sudden light phenomena such as ball lightning and will-o'-the-wisps.

The researcher of paranormal phenomena, Jilaine Sherwood, believes that they are on the contrary mandatory and distinguishes them into five successive stages of "aging" of the poltergeist:

• touch
• communicative
• physical
• meaningful
• agressive

Upon reaching the fifth stage, the poltergeist, having reached the peak of activity, suddenly fades and after a while reappears, starting the cycle from the first stage.

Cases of poltergeist have been known all over the world almost since ancient history, they were included in chronicles, diaries of famous personalities, records of employees, etc. However, before the appearance of this term, such cases were attributed to the leprosy of evil spirits. For example, in Russia there are legends about Kikimore. This evil spirit can just knock or creak at night, can break and throw furniture and objects, break dishes, and can communicate by knocking.

In Chinese mythology, one of the nine sons of the dragon is the moon, a lover of bell ringing. This is a fairly small dragon with two heads on different sides of the body.

In Cornish folklore, little mountain men, skilled miners who know the location of every vein in the thickness of the rocks. Sometimes you can hear them banging their hammers in abandoned tunnels. If any of the people have to like the Stukans, they will tell you where to dig.

In Cornish folklore, little mountain men, skilled miners who know the location of every vein in the thickness of the rocks. Sometimes you can hear them banging their hammers in abandoned tunnels. If any of the people have to like the Stukans, they will tell you where to dig.

A legendary creature in the mythology of the North American Indians, possessing supernatural power. It is believed that the giant wings of this bird raise the wind and cause thunder: flapping wings - fire breaks out, flapping - thunder thunders. It is assumed that the feathers of such birds consist of metal.

The name "Thunderbird" comes from the belief that the giant wings of this bird raise the wind and cause thunder. In the Lakota language, the bird is called WakįYą — from the words kįyą ("winged") and wakhą ("sacred"). In the Nootka language, the bird is called Kw-Uhnx-Wa, and in the Ojibwe language it is called animikii or binesi (the latter word refers only to large thunderbirds).

In Zulu folklore, a monster similar to a hyena, but with a head in the form of an elongated and flat basket. Likes to feast on fresh brain.

A creature from African folklore. People are werewolves who can turn into hyenas. For some reason, hereditary blacksmiths have such a gift. It is characteristic that these werewolves often keep the jewelry they wore when they were human. These creatures are suspected of midnight desecration of graves.

Bouda is the name of a vergien in Ethiopia, Sudan, Tanzania and Morocco

Bultungin is the name of vergien in Nigeria, literally "turning into a hyena"

Hyenodlaci — Czech name Vergien

Qora is the name of Vergien in the kingdom of Kaffa, which later became part of Ethiopia

Werehyenas — English version of the name vergien

A creature from African folklore. People are werewolves who can turn into hyenas. For some reason, hereditary blacksmiths have such a gift. It is characteristic that these werewolves often keep the jewelry they wore when they were human. These creatures are suspected of midnight desecration of graves.

Bouda is the name of a vergien in Ethiopia, Sudan, Tanzania and Morocco

Bultungin is the name of vergien in Nigeria, literally "turning into a hyena"

Hyenodlaci — Czech name Vergien

Qora is the name of Vergien in the kingdom of Kaffa, which later became part of Ethiopia

Werehyenas — English version of the name vergien

In Indian mythology, the undead, an evil vampire-like spirit, traditionally depicted hunting people hanging upside down from the branches of trees growing in cemeteries and lands where the dead are cremated.

Can inhabit the dead and force them to act like living people. After the vetala inhabits the corpse, it ceases to decompose and walks around the world in the manner of a zombie from Voodoo mythology. The difference is that vetala is not interested in devouring brains or human flesh. His goal is simply to annoy and torment people out of envy.

Presumably, vetala arises from the soul of the deceased, for which the necessary rituals were not performed. 

In Indian mythology, the undead, an evil vampire-like spirit, traditionally depicted hunting people hanging upside down from the branches of trees growing in cemeteries and lands where the dead are cremated.

Can inhabit the dead and force them to act like living people. After the vetala inhabits the corpse, it ceases to decompose and walks around the world in the manner of a zombie from Voodoo mythology. The difference is that vetala is not interested in devouring brains or human flesh. His goal is simply to annoy and torment people out of envy.

Presumably, vetala arises from the soul of the deceased, for which the necessary rituals were not performed. 

Bigfoot, yeti, sasquatch, bigfoot, engey, avdoshka, almasts - all these are the names of one kind of creatures that supposedly live in forests and mountains in different parts of the planet.

According to eyewitnesses, bigfoot looks like a large ape up to 3 meters tall, covered with dark brown, dark red or gray fur. This creature has large feet (the number of fingers varies from 2 to 6 from case to case). It is assumed that the creature moves well in a wooded area, climbs trees.

Geographically, the phenomenon is spread all over the world. Most often, residents of sparsely populated areas and mountains tell about it, but sometimes there are also reports from national parks and nature reserves.

The exact date of the phenomenon is unknown. Reports of creatures with a similar description have appeared over the past few centuries. However, in the old legends, one can also find a description of "a tall, overgrown man with hair, who is stronger and denser than an ordinary peasant, perhaps has the ability to influence people's consciousness, instilling powerful fear or forcing them not to notice their presence, and lives in the forest." So some eyewitnesses told about the meeting with the goblin.

Versions

As in the case of other similar phenomena, there are those who believe in bigfoot, and those who doubt his reality. Most modern scientists are skeptical about the possibility of the existence of a snowman, because, despite a lot of evidence, there are still no sufficient grounds to confirm the existence of someone new and unexplored.

Many versions have been collected explaining many stories of encounters with the Yeti.

Deliberate hoaxes. During periods of increased interest in the topic, there are a lot of deliberate falsifications associated with the phenomenon of bigfoot. These are not only the stories of "eyewitnesses", but also traces, photographs, wool, feces, etc. There can be many reasons for such actions, from confirming one's own theory to attracting attention.

Observer errors. Real animals (for example, a bear, because not only its appearance is similar, but also its fur and other traces of its presence are most often detected during research by scientists), and in some cases inanimate objects (the movement of plants in the wind, the play of light and shadows) could be taken for the yeti in conditions of poor visibility.

Folklore. Stories about bigfoot can be completely folklore fiction, modified and embellished with a real story or a story based on folklore.

Among those who believe in the existence of bigfoot, the most popular versions are that he is a mammal belonging to the order of primates and the genus of man, preserved to this day from prehistoric times, a creature of alien origin and even a time traveler or a guest from another dimension.

There is an opposite theory, according to which the yeti are feral people with mental disabilities.

In the mythology of the British Celts, these are ghostly white dogs with red ears. They were harbingers of death. It was to them that the barking was attributed, coming from nowhere.

A hypothetical marine reptile supposedly living off the coast of North America. It is also called Cadborosaurus willsi or "Caddy".

Eyewitnesses most often describe the cadborosaurus as a huge snake with an elongated narrow body, 5 to 30 meters long, with a head similar to a horse or camel, on a long neck. He allegedly has two small front fins, a caudal fin, as well as two large rear fins. The animal allegedly moves through the bends of its own body and can reach speeds of up to 40 km/h.

The first reports of cadborosaurus began to arrive about 200 years ago, at the turn of the XVIII and XIX centuries, and since then about 300 of his observations have been recorded, some of them reportedly taking place not only on the coast of British Columbia, but also near Vancouver Island and in the San Francisco Bay area in California.

Photos of half-decomposed carcasses of initially unidentified marine animals or these carcasses themselves in the first half of the XX century were often tried to associate with these creatures. In all the cases covered in the press, scientists eventually proved that the remains belong to a shark, a baleen whale, a sea lion or some other known creature.

A hypothetical marine reptile supposedly living off the coast of North America. It is also called Cadborosaurus willsi or "Caddy".

Eyewitnesses most often describe the cadborosaurus as a huge snake with an elongated narrow body, 5 to 30 meters long, with a head similar to a horse or camel, on a long neck. He allegedly has two small front fins, a caudal fin, as well as two large rear fins. The animal allegedly moves through the bends of its own body and can reach speeds of up to 40 km/h.

The first reports of cadborosaurus began to arrive about 200 years ago, at the turn of the XVIII and XIX centuries, and since then about 300 of his observations have been recorded, some of them reportedly taking place not only on the coast of British Columbia, but also near Vancouver Island and in the San Francisco Bay area in California.

Photos of half-decomposed carcasses of initially unidentified marine animals or these carcasses themselves in the first half of the XX century were often tried to associate with these creatures. In all the cases covered in the press, scientists eventually proved that the remains belong to a shark, a baleen whale, a sea lion or some other known creature.

Kaj, kajk, or kaji (arm. Քաջք, cargo. ქაიი) — the spirit of wind, storms and war in Armenian and Georgian mythologies.

Spirits of winds and wars, who are able to change their appearance and become invisible. Their music and dancing enchant people and a person can lose the passage of time. They really like to mess up.

A creature from the mythology of Scotland. This is a skinny witch with a blue face, who personified winter. She is the patroness of wild animals and fishing. Capable of turning into a stone or a girl.

A creature from the folklore of the inhabitants of Patagonia and the Chilean archipelago.

It is an incredibly strong beast, resembling a horse or bull, but with strong claws and fangs. A new individual grows out of the horn of an adult kamaueto planted in the ground. He is born necessarily in fresh water, and as an adult he lives in the sea. When he moves into it by the river (on a hurricane night), heart-rending sounds are heard. It sinks ships and eats up the entire crew.

A creature from the folklore of the inhabitants of Patagonia and the Chilean archipelago.

It is an incredibly strong beast, resembling a horse or bull, but with strong claws and fangs. A new individual grows out of the horn of an adult kamaueto planted in the ground. He is born necessarily in fresh water, and as an adult he lives in the sea. When he moves into it by the river (on a hurricane night), heart-rending sounds are heard. It sinks ships and eats up the entire crew.

In medieval mythology, it is a creature that lives in Africa, with a camel's head with two horns bent back and a leopard's torso. It has great strength and ferocity.

In medieval mythology, it is a creature that lives in Africa, with a camel's head with two horns bent back and a leopard's torso. It has great strength and ferocity.

In medieval mythology, it is a creature that lives in Africa, with a camel's head with two horns bent back and a leopard's torso. It has great strength and ferocity.

In medieval mythology, it is a creature that lives in Africa, with a camel's head with two horns bent back and a leopard's torso. It has great strength and ferocity.

In medieval mythology, it is a creature that lives in Africa, with a camel's head with two horns bent back and a leopard's torso. It has great strength and ferocity.

A tree demon from the folklore of the Philippine Islands, a bearded humanoid creature 2-3 meters tall. Invisible to man, but can make him wander. His presence betrays laughter out of nowhere, an abundance of dragonflies or smoke.

Kot Bayun (Bayun cat, cat Bahari) - a character in Russian fairy tales, a huge man-eating cat with a magical voice.

He speaks and lulls with his talk and singing approaching travelers and those of them who do not have enough strength to resist his magic and who are not prepared for a fight with him, the sorcerer cat kills with iron claws. But the one who can catch a cat will find salvation from all diseases and ailments-Bayun's fairy tales are healing.

According to researcher Kirill Korolev, the image of the learned cat-storyteller (Bahar) came from popular Russian legends about the wonders of the fabulous "Indian Kingdom". The features of the cat-monster, which can enchant a person to death with its voice, could also be borrowed from medieval texts like "Physiologist" and ABC books.

The oldest known record of a cat is the text of A. Pushkin's nanny. Further spread of the image was promoted by popular prints that illustrated the prologue to "Ruslan and Lyudmila", and largely thanks to them, the learned cat as the personification of storytelling became a well-known character.

In the fairy tales from the collection of A. N. Afanasiev, most likely, the cat-Bayun replaced the devil.

A creature from folklore Ethiopia. It is a small wild animal with sedentary limbs and a huge head that is constantly lowered to the ground. Everyone who looks into his eyes immediately dies.

In Greek mythology, a creature with a horse's body and a human torso.

In Greek mythology, a creature with a horse's body and a human torso.

In Belarusian folklore, the last of those buried in the cemetery, acting as a defender of the village before Death. It can be considered a harbinger of death, although it tries its best to delay it.

In Greek myths, a monster that lived in a whirlpool (near the cave of Scylla) and swallowed up everyone passing by.

In Greek myths, a monster that lived in a whirlpool (near the cave of Scylla) and swallowed up everyone passing by.

In Russian folklore, the people of white-eyed giants with faces on their chests, who lived in the north.

According to another version, they live underground and are close to European dwarfs in meaning: people of short stature, while fabulously rich.

According to the third version, the chud has turned into evil spirits who hide in dark places, abandoned dwellings, baths, even under water. They are invisible, leave behind traces of bird paws or children's feet, harm people and can replace their children with their own. This makes them related to the fairies of Irish folklore.

These are ancient mythical people, characters of Russian, Finno-Ugric[3] (including Komi) folklore. It is also found in Sami folklore.

In Russian folklore, the people of white-eyed giants with faces on their chests, who lived in the north.

According to another version, they live underground and are close to European dwarfs in meaning: people of short stature, while fabulously rich.

According to the third version, the chud has turned into evil spirits who hide in dark places, abandoned dwellings, baths, even under water. They are invisible, leave behind traces of bird paws or children's feet, harm people and can replace their children with their own. This makes them related to the fairies of Irish folklore.

These are ancient mythical people, characters of Russian, Finno-Ugric[3] (including Komi) folklore. It is also found in Sami folklore.

A creature from English and Scandinavian folklore. He was considered the spirit of the church. He could appear in the form of a black dog or a small dark-skinned man.

In Indian folklore, it is the spirit of a woman who died during pregnancy or shortly after giving birth. He becomes a vampire who lies in wait for lonely travelers.

Usually such spirits look like bogeymen with a huge head and hair sticking out in all directions, but they are able to take the form of beauties in order to attract men.

In Indian folklore, it is the spirit of a woman who died during pregnancy or shortly after giving birth. He becomes a vampire who lies in wait for lonely travelers.

Usually such spirits look like bogeymen with a huge head and hair sticking out in all directions, but they are able to take the form of beauties in order to attract men.

In Indian folklore, it is the spirit of a woman who died during pregnancy or shortly after giving birth. He becomes a vampire who lies in wait for lonely travelers.

Usually such spirits look like bogeymen with a huge head and hair sticking out in all directions, but they are able to take the form of beauties in order to attract men.

A Scottish house spirit that steals things from people and makes noise, screams and other sounds, although it rarely shows itself to a person.

In Belarusian and Polish mythology, the spirit is in the form of a snake. Three kinds of Cmocs: General (Cmoc), Brownie (domovik) and Forest (lesovik). Cmoc is not hostile to man.

A creature from European mythology with the head of a rooster, the body and eyes of a toad and two snake tails (one of which is equipped with a sting). Can kill with a look.

A creature from European mythology with the head of a rooster, the body and eyes of a toad and two snake tails (one of which is equipped with a sting). Can kill with a look.

A creature from Afrakan mythology. It is believed that it lives in the Mwinilunga region in the area of the Jindu and Bangwelu swamps in western Zambia, Angola and the Democratic Republic of the Congo.

It is described as similar to a pterodactyl. Its skin is red or black in color, with a wingspan of 4 to 7 feet (1.2 - 2.1 m). It has deep-set eyes and a large beak with a mouth full of sharp teeth.

He usually attacks fishermen. He usually kills with a look, but he can also bite off the nose, ears and tear out the throat of his victim. It can also tear up graves and feed on corpses.

Personification of the death of cattle among the Eastern Slavs. 

It appears in the form of a cow or a cat (most often black), or a dog, sometimes in the form of a cow skeleton (a symbol that originated on the model of the popular image of human death) or an old disgusting woman.

Its appearance is accompanied by a mass death of livestock.

It was believed that Cow death appears most often on the day of Agafya Cowshed. 

To frighten Death, the procession raised an incredible noise: they rattled scythes, frying pans, sickles, stove shutters, raised shouts and screams. If an animal (cat, dog) came across, it was immediately killed, believing that it was Death, hiding in the form of a werewolf.

A talisman against Cow death were worn-out old bast shoes soaked in tar, which were hung in the barn

El Cuco (or Cucuy, Coca, Cook, Coco) is a mystical ghost monster that is mentioned in scary stories for children in many Latin American and Portuguese–speaking countries. In its cultural significance, it is similar to the American Boogeyman and Babai from Slavic folklore.

El Cuco has a gender, although it is impossible to distinguish him by the appearance of the monster. At the same time, the folklore names of creatures of different sexes are different: Kuko is a male monster, and Kuka is a female, .

The myth of El Cuco originated in the countries of Portugal and Spain. The Spanish word "coco" ("coco") comes from the Portuguese "coco" ("cotco") – the so-called ghost with a pumpkin instead of a head. The word "coco" is used colloquially to refer to a human head in Portuguese and Spanish. Also "coco" means "skull". The word "cocuruto" in Portuguese means "crown" (and also "top" if we are talking about a hill or mountain). From the Basque language, "gogo" translates as "spirit". In Spanish mythology, "Crouga" is the name of a little–known deity to whom gifts were presented.

In many Latin American countries, the monster is often called El Cucuy. In northern New Mexico and southern Colorado, where the Hispanic population predominates, the creature is called "Coco Man".

El Cuco kidnaps and devours children. He can swallow a child right away without leaving a trace, or maybe, being a ghost, he can inhabit him and take him away to no one knows where. The monster comes to the naughty children, climbs on the roof and watches them.

This creature is often compared to the devil, contrasting with the guardian angel. There is a version that initially El Cuco was the spirit of a deceased person.

There is no generally accepted description of El Cuco, because he is portrayed differently in different countries. All descriptions of the creature agree that it is very scary to look at. He is described as a shapeless figure or a hairy monster that hides in closets or under beds. In the Middle Ages, at festivals, the creature was depicted as a female dragon. In Brazilian folklore, the monster is depicted as a humanoid female alligator and is called a Cook.

In Portugal, El Cuco's head is traditionally depicted as a carved vegetable lantern made of pumpkin, with two eyes and a mouth and a candle inside. He is also represented as a warrior carrying his own severed head.

Interestingly, in 1498, the sailor Vasco da Gama named the fruit of the Polynesian palm "coco", recalling the mythical creature. The word "coconut" comes from here.

The image of this monster has been used many times in the culture of different countries, ranging from Francisco Goya's 1799 work entitled "The Arrival of El Cucuy", to Stephen King's modern novel "The Outsider" ("The Outsider", 2018).

El Cuco (or Cucuy, Coca, Cook, Coco) is a mystical ghost monster that is mentioned in scary stories for children in many Latin American and Portuguese–speaking countries. In its cultural significance, it is similar to the American Boogeyman and Babai from Slavic folklore.

El Cuco has a gender, although it is impossible to distinguish him by the appearance of the monster. At the same time, the folklore names of creatures of different sexes are different: Kuko is a male monster, and Kuka is a female, .

The myth of El Cuco originated in the countries of Portugal and Spain. The Spanish word "coco" ("coco") comes from the Portuguese "coco" ("cotco") – the so-called ghost with a pumpkin instead of a head. The word "coco" is used colloquially to refer to a human head in Portuguese and Spanish. Also "coco" means "skull". The word "cocuruto" in Portuguese means "crown" (and also "top" if we are talking about a hill or mountain). From the Basque language, "gogo" translates as "spirit". In Spanish mythology, "Crouga" is the name of a little–known deity to whom gifts were presented.

In many Latin American countries, the monster is often called El Cucuy. In northern New Mexico and southern Colorado, where the Hispanic population predominates, the creature is called "Coco Man".

El Cuco kidnaps and devours children. He can swallow a child right away without leaving a trace, or maybe, being a ghost, he can inhabit him and take him away to no one knows where. The monster comes to the naughty children, climbs on the roof and watches them.

This creature is often compared to the devil, contrasting with the guardian angel. There is a version that initially El Cuco was the spirit of a deceased person.

There is no generally accepted description of El Cuco, because he is portrayed differently in different countries. All descriptions of the creature agree that it is very scary to look at. He is described as a shapeless figure or a hairy monster that hides in closets or under beds. In the Middle Ages, at festivals, the creature was depicted as a female dragon. In Brazilian folklore, the monster is depicted as a humanoid female alligator and is called a Cook.

In Portugal, El Cuco's head is traditionally depicted as a carved vegetable lantern made of pumpkin, with two eyes and a mouth and a candle inside. He is also represented as a warrior carrying his own severed head.

Interestingly, in 1498, the sailor Vasco da Gama named the fruit of the Polynesian palm "coco", recalling the mythical creature. The word "coconut" comes from here.

The image of this monster has been used many times in the culture of different countries, ranging from Francisco Goya's 1799 work entitled "The Arrival of El Cucuy", to Stephen King's modern novel "The Outsider" ("The Outsider", 2018).

El Cuco (or Cucuy, Coca, Cook, Coco) is a mystical ghost monster that is mentioned in scary stories for children in many Latin American and Portuguese–speaking countries. In its cultural significance, it is similar to the American Boogeyman and Babai from Slavic folklore.

El Cuco has a gender, although it is impossible to distinguish him by the appearance of the monster. At the same time, the folklore names of creatures of different sexes are different: Kuko is a male monster, and Kuka is a female, .

The myth of El Cuco originated in the countries of Portugal and Spain. The Spanish word "coco" ("coco") comes from the Portuguese "coco" ("cotco") – the so-called ghost with a pumpkin instead of a head. The word "coco" is used colloquially to refer to a human head in Portuguese and Spanish. Also "coco" means "skull". The word "cocuruto" in Portuguese means "crown" (and also "top" if we are talking about a hill or mountain). From the Basque language, "gogo" translates as "spirit". In Spanish mythology, "Crouga" is the name of a little–known deity to whom gifts were presented.

In many Latin American countries, the monster is often called El Cucuy. In northern New Mexico and southern Colorado, where the Hispanic population predominates, the creature is called "Coco Man".

El Cuco kidnaps and devours children. He can swallow a child right away without leaving a trace, or maybe, being a ghost, he can inhabit him and take him away to no one knows where. The monster comes to the naughty children, climbs on the roof and watches them.

This creature is often compared to the devil, contrasting with the guardian angel. There is a version that initially El Cuco was the spirit of a deceased person.

There is no generally accepted description of El Cuco, because he is portrayed differently in different countries. All descriptions of the creature agree that it is very scary to look at. He is described as a shapeless figure or a hairy monster that hides in closets or under beds. In the Middle Ages, at festivals, the creature was depicted as a female dragon. In Brazilian folklore, the monster is depicted as a humanoid female alligator and is called a Cook.

In Portugal, El Cuco's head is traditionally depicted as a carved vegetable lantern made of pumpkin, with two eyes and a mouth and a candle inside. He is also represented as a warrior carrying his own severed head.

Interestingly, in 1498, the sailor Vasco da Gama named the fruit of the Polynesian palm "coco", recalling the mythical creature. The word "coconut" comes from here.

The image of this monster has been used many times in the culture of different countries, ranging from Francisco Goya's 1799 work entitled "The Arrival of El Cucuy", to Stephen King's modern novel "The Outsider" ("The Outsider", 2018).

Garuda (Skt. गरर, IAST: GaruḍA, tib. Khyung, Mkha` lding) is a mythical king of birds in the Hindu and Buddhist traditions, half—man and half-bird.

In Hinduism, the riding bird (with a female body and head) of the god Vishnu, a fighter with naga snakes.

Garuda (Skt. गरर, IAST: GaruḍA, tib. Khyung, Mkha` lding) is a mythical king of birds in the Hindu and Buddhist traditions, half—man and half-bird.

In Hinduism, the riding bird (with a female body and head) of the god Vishnu, a fighter with naga snakes.

According to the mythological dictionary, dwarves in the lower mythology of the peoples of Europe are called small anthropomorphic creatures that live most often in the mountains (less often-underground or in the forest, and sometimes it is believed that their homes are hidden in a parallel world connected with ours). The origin of this word is disputed: it is taken from the Latin language from "gēnomos" – "underground dweller", or from the ancient Greek "ΓνώΣη" - knowledge.

Gnomes were popularized (according to another version – invented) by the alchemist Paracelsus in the XVI century, although they were found much earlier in the folklore of European peoples. Paracelsus describes the dwarves as being two spans tall (about 40 cm), extremely reluctant to make contact with people and able to move through the earth's firmament with the same ease as people move in space.

Ideas about such creatures exist in many cultures, but not in all languages they have the name "gnome". For example, the Germans call them "zwerg" ("zwerg"), the British - "dwarf" ("dwarf" in the sense of "dwarf"). From the Old Norse "dvergr" came the old High German "twerg". According to Vladimir Orel, both of these names are derived from the Proto-Germanic "đwerȝaz". In French, dwarves are called "nain", in Italy - "nano", both words from the Greek "vᾶνος" — "tiny". Other European languages have their own words that are not related to any of these roots – Polish "krasnolud", Finnish" kääpiö", Czech" trpaslík " and others. Philological studies also indicate that in the Russian literature of the early XIX century, along with the" gnome", the variant"Karl" was often found.

According to ancient legends, dwarves were originally lower magical creatures, but they were not physically small in stature. The idea of dwarves as creatures of small stature appeared after the spread of Christianity.

The first literary sources where dwarves are mentioned were the Icelandic heroic songs of the 13th century from the collection "The Elder Edda", as well as the text of the “Younger Edda”, compiled by the skald poet Snorri Sturluson, who lived at the turn of the 12th and 13th centuries. Both literary works contain mythological tales of the 8th-10th centuries, as well as elements of the German heroic epic of the early 13th century.

Dwarves are usually considered spirits of the earth and mountains, guarding underground treasures. In alchemy and occultism, they are considered the spirits of the earth as the primary element, and, accordingly, the elementals of the earth. Because of these beliefs, dwarves are often given various supernatural powers, including supernatural skill and wealth.

They describe dwarves in different ways. Their height varies from the size of a finger to the height of a small child. Male dwarves usually wear long beards, and are sometimes endowed with goat legs or crow's feet. Men, dwarves are not very beauty, unlike the dwarf women (called "gnomey").

Description of gnomes in the Book of Fictional Creatures by Jorge Luis Borges:

"Popular imagination imagines them as bearded dwarfs with coarse and comical features; they are dressed in narrow brown caftans and monastic hoods."

According to ancient legends, dwarves, like fairies, love to tease people, but at the same time do them more good than evil. They can present some magical artifact, indicate the place where the treasure is hidden, or fulfill some small request or errand.

In modern culture, dwarves are remembered and loved. They are found in large numbers in fantasy stories of literature, movies, and computer games, and on the lawns of Europeans and Americans you can find figures of garden gnomes installed there as guardians of the earth. At the same time, pop culture has gone far from the original ideas about dwarves and is based rather on the images described in famous science fiction works (which, for example, often contain jokes about female dwarves, giving them a beard, mustache, or simply indistinguishable from the male body structure). These gnomes do not differ much in their behavior from fairies, brownies and other mystical creatures. They are rarely distinguished by any characteristic features other than their height or a caricatured "dwarf" appearance, reminiscent of the aforementioned garden figurine.

Due to the fact that dwarves are seen primarily as the characters of fairy tales along with the fairies (which, however, does not prevent adults, and periodically to meet and even photographed last), witnesses of the dwarves quite a bit, and Yes, those are rarely taken seriously (unlike the witnesses, for example, ghosts or aliens).

A creature from medieval bestiaries the size of a hippopotamus, an elephant's tail, boar's jaws and movable horns, with which he attacks alternately in battle. The color is black or red.

Cerberus (Kerber) a three-headed dog of enormous size from Greek mythology. In some descriptions it has body parts of other animals: crocodile head, hippopotamus croup, snake heads, etc.

In Chinese mythology, a deceased person who died an unnatural death or was left without burial, who became a vampire.

"Jiangshi" is read as ken-si in Cantonese, kyong thi in Vietnamese, Kangxi in Korean, Kensi in Japanese, and Hantu pochon in Malay.

It is usually depicted as an ossified body (depending on the age of death - different stages of decomposition), dressed in official robes of the Qing dynasty, which moves with jumps, arms outstretched.

Jiangshi kills living beings, usually at night to absorb their qi, or life force, while during the day he rests in a coffin or hides in dark places. It glows with a green phosphorescent fire, it has sawtooth teeth and long claws.

A man with a dog's head, a half-man, half-dog in Romanian mythology. He has two heads or two muzzles (mouths) and a dog, which is on the back of the head. According to some reports, they have four eyes on the back of their heads.

These are cannibals, swallowing whole children or large pieces of human meat with bones and everything else in one of their mouths, and spitting out inedible waste from the other.

It was said that they caught boys and fattened them for slaughter. Probably, the belief about these creatures probably comes from the Greek novel "Alexandria", which was translated into Romanian in 1620, which tells how Alexander the Great reached a country where there lived "people who had a human face in front and spoke like a human, and a dog's muzzle that barked like a dog behind." 

A Japanese variety of water, a character having the features of a human, a turtle, a frog. On the top of the mouthguard there is a recess in the shape of an oval saucer, which must always be filled with water, otherwise it will die. Pulls people into the water and then pulls out their insides through the anus. It is believed that if you catch a mouthguard, he will fulfill any wish.

Kinocephalus or Pseglavets is a creature known since the mythology of Ancient Greece, but legends about a creature with such a description can be found all over the world. It looks like a man with a dog's (sometimes wolf, jackal or hyena are mentioned) head. Sometimes they mention legs like a bull.

According to ancient writers, kinocephals lived in India, Libya, Ethiopia, Scythia — on the borders of the then ecumene. Aristotle in Animal stories mentions kinocephalians among monkeys, which researchers interpret as a description of baboons.

Hesiod mentions the "arrogant dogheads" among the offspring Gay-Earth, on a par with massagets and pygmies

In the mythology of China, Japan, Vietnam Korea is a fox that can transform into a human. The ability to take the form of a person appears after reaching a certain age (usually a hundred years, although in some legends — fifty). Usually they take the form of a seductive young girl, but sometimes they turn into men.

In Japanese folklore, these animals have great knowledge, a long life and magical abilities. In folklore, a kitsune is a kind of yokai, that is, a demon. In this context, the word "kitsune" is often translated as "fox spirit". 

A kitsune can have up to nine tails. In general, it is believed that the older and stronger the fox, the more tails he has. Some sources even claim that kitsune grows an extra tail every hundred or thousand years of his life.

She can play tricks on people, attack them because of some transgressions (for example, killing a fox), or she can settle in the house and help with the housework. Other possibilities include the ability to inhabit other people's bodies, appear in other people's dreams, create illusions so complex that they are almost indistinguishable from reality, bend space and time, drive people crazy, or take such inhuman or fantastic forms as trees of indescribable height or the second moon in the sky.

Kitsune feed on the life or spiritual power of the people they come into contact with.

She is able to ignite a blue glow with her breath or tail. There is also a belief that she does not just create a light that can move, but holds a lighted horse bone in her mouth.

In Flemish (Belgian) folklore, evil forest spirits are werewolves, usually taking the form of a raven, a black dog or a wolf (sometimes with wings), a demonic horse, a cat, a huge toad, and even a tree. You can tell about his approach by two small blue lights that swing and dance. They are considered the eyes of a ghost.

A creature from the mythology of the Komi peoples. He lives in a fishing hut, probably being an analogue of a brownie. The name of the spirit roughly translates as "a creature with big crooked legs", has parallels in folklore: chukly-mukly "crooked-oblique", chukyl-mukyl "tj", as well as ji maklya (a character in children's songs).

Perhaps it is a loan. The average Vologda khokhla, Khokhla-mohr, Khokhla-mahrya is an evil spirit that frightened children. Russian mohar - mohor, a bunch of wool, feathers, a tuft, a braid; crest - a tuft of hair, wool, feathers on the head; crest - devil, devil, unclean.

A creature from the mythology of the Komi peoples. He lives in a fishing hut, probably being an analogue of a brownie. The name of the spirit roughly translates as "a creature with big crooked legs", has parallels in folklore: chukly-mukly "crooked-oblique", chukyl-mukyl "tj", as well as ji maklya (a character in children's songs).

Perhaps it is a loan. The average Vologda khokhla, Khokhla-mohr, Khokhla-mahrya is an evil spirit that frightened children. Russian mohar - mohor, a bunch of wool, feathers, a tuft, a braid; crest - a tuft of hair, wool, feathers on the head; crest - devil, devil, unclean.

In Chilean folklore, it is a small creature that looks like a rat. It mixes the features of a rooster, a snake and a rat. His muzzle looks like a pig. There are several rows of teeth in the mouth. The eyes are bright red and pop out of their sockets.

When it is unnoticed, it can be given out by a squeak similar to a baby crying. At night, he sneaks into houses, sucks saliva and moisture from the eyes of the sleepers, which soon leads to death from desiccation and suffocating cough.

A creature from Mexican folklore. Presumably it appeared as a retelling of the ancient Greek myth of Medea (according to legend, she drowned her own children in order to take revenge on her husband, after which she committed suicide). This restless spirit wanders the earth, exclaiming "Ay, mis hijos!" ("Oh, my children!").

Mexican mothers scare their children with this ghost:

"If you walk after sunset by the river, La Llorona will take you and drown you!".

A creature from medieval literature. He is described as a cross between a hyena and a lioness with a huge mouth, capable of imitating human speech.

In Spanish folklore, horned dwarfs in red hats and red trousers. They help with homework. In different parts of Spain, these creatures are known by different names: diablillo in Galicia, maridillo and maneiro in Catalonia (Catalan maneiro, however, look like big black beetles), pauto in Asturias, menge in Cantabria, carmeno in Andalusia.

A creature from folklore Kenya and Uganda. Eyewitnesses describe it as a large predatory animal, larger than a brown bear, covered with red-brown or black fur, leading a nocturnal lifestyle, moving with a shuffling gait comparable to a bear, and killing people and animals. Sometimes he walks on his hind legs, which makes him more anthropomorphic.

A creature from folklore Kenya and Uganda. Eyewitnesses describe it as a large predatory animal, larger than a brown bear, covered with red-brown or black fur, leading a nocturnal lifestyle, moving with a shuffling gait comparable to a bear, and killing people and animals. Sometimes he walks on his hind legs, which makes him more anthropomorphic.

A creature from Spanish folklore (Asturian, Cantabrian and Galician mythology).

According to Asturian mythology, Nuberu is literally "Cloud Master" (English Nuberu, Nubeiro):

A long time ago, Nuberu arrived to the Asturians riding on a cloud, but he failed and fell from it to the ground[3]. After that, he asked for asylum, but no one wanted to help him, until one night a peasant took pity on him. In gratitude for the help, Nuber caused rain over his fields and gave him a good harvest.

He looks like an ugly little old man in clothes made of skins with a disproportionately large mouth and a thick beard, wearing goat skin and a big hat.

He flies astride clouds, controls the weather by willpower, and for fun they strike animals with lightning or destroy crops.

He can be terribly cruel to people, damaging fields and pastures, but he can also be very kind to those who helped him. The myth says that he lives in the city of Orito, in Egypt.

Folklorists believe that Nuberu is a trace of the god of the ancient god Taranis in Asturian mythology, who also ruled in the heavens and was the object of worship of the Asturians until the Middle Ages. Also compared to Odin and Zeus for similar reasons.

In Japanese folklore, a local ghost from the town of Honjo in Tokyo's Sumida district, living in a canal and chasing fishermen who come too close to his dwelling.

Chanek or Chanek (Chanekeh, Chaneque or Ohuican Chaneque) are small, spirit-like creatures from Mexican folklore, considered to be elemental forces and guardians of nature.

In ancient legends, these creatures attacked intruders, scaring them so that their soul left their body, which they imprisoned in the depths of the earth. If the victim does not restore his soul with the help of a certain ritual, he will get sick and soon die.

In some modern legends, chanek is described as children with the face of old men or women who make people wander for three or seven days, after which the victims cannot remember what happened. It is believed that the creatures take their home in The underground world, the entrance to which is a dry kapok tree.

In Catholic beliefs, chaneka are the souls of children who died without Christian baptism.

Similar mythical creatures are common in Mesoamerican and other Latin American folklore traditions in general, called duende in Spanish. In the folklore tradition of the Yucatan Peninsula, these elementals are known as aluxob.

In Altai mythology, evil spirits of the underworld. They send diseases, steal a person's soul. They appear in the form of a black vortex or in the image of a beautiful girl.

In Altai mythology, evil spirits of the underworld. They send diseases, steal a person's soul. They appear in the form of a black vortex or in the image of a beautiful girl.

In Altai mythology, evil spirits of the underworld. They send diseases, steal a person's soul. They appear in the form of a black vortex or in the image of a beautiful girl.

In Altai mythology, evil spirits of the underworld. They send diseases, steal a person's soul. They appear in the form of a black vortex or in the image of a beautiful girl.

In Belarusian folklore, an invisible woman without a tongue, eyes and ears. The evil ones look like humpback cats or dogs shod in high boots. They wear hats with earflaps. They are constantly engaged in sabotage and, when they get out from under the stove, they try to quickly make a mess.

According to beliefs, it is very difficult to get rid of Nedoli or evil spirits, but it is possible. To do this, you need to trick them into getting into the bag and throwing it into the swamp. The evil ones can be tied up and left on the road, lured under a stone, buried, etc. They will go to the one who releases them.

Evil spirits - in the mythology of the ancient Slavs - demonic beings hostile to man, his evil, trouble, who obey the laws. They are invisible and live in a house or sit on a person's shoulders, bringing misery and poverty.

Among the Eastern Slavs, the embodiment of the evil share in the image of a one-eyed old woman was famously called one-eyed.

A share and a short time were presented as two straight. The share was represented in the form of a beautiful spinning girl who spins the golden thread of human destiny, and for a short time - as a gray-haired old woman with an extinct look, who spins her too thin, breaking thread.

Poresko, or "Tailed", is the ninth and last child of Ana, the main gypsy demon of the disease.

According to gypsy beliefs, a demonic bird is the size of a one-year-old calf, with cat and dog heads and a snake tail sticking out of the trunk. Causes troubles and destruction.

In Swedish folklore, restless ghosts are the souls of sailors who died during a shipwreck. It is believed that during a storm you can hear their many thousands of roars.

An aquatic creature from the folklore of Cyprus. This is a huge crocodile-like creature.  According to the descriptions of eyewitnesses, it looks like something similar to a crocodile or a huge snake. It has a shell, a crest, a mouth full of sharp fangs. He is sometimes called "The Felico Teras" i.e. "friendly monster".

The animal often appears near cities. But the most favorite place of the Cyprus Lochness is Cape Greco, the easternmost point of the island, located a few minutes drive from the city of Ayia Napa and is a habitat for rare plants.

The creature does not cause much harm (sometimes tears fishing nets).

Some believe that the Ayia Napa monster and Scylla (Skill) are the same thing.

A creature that was allegedly observed in the middle of 1976 in the village of Mavnan in the English county of Cornwall. It is also known by the names "Cornish man, "Cornish owl Man" or "owl man from Mawnan", "Cornish Owlman", "Owlman", "Owlman of Mawnan", "Cornish Flyer".​‌ ​​​‌‌​ ​​‌‌‌​ ​‌​​​‌ ​​‌‌​‌ ​​‌‌‌‌ ​​‌‌​‌ ​‌​​​‌ ​​‌‌​‌ ​​‌​​‌ ​‌​​​‌ ​​‌‌‌​ ​​‌‌‌​ ​​​‌‌​ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In the cryptozoological literature, it is sometimes compared to the American cryptid human moth.

Outwardly, it resembles a very large owl, down to the structure of the leg, i.e. the location of the fingers of two in front and two behind.

A creature that was allegedly observed in the middle of 1976 in the village of Mavnan in the English county of Cornwall. It is also known by the names "Cornish man, "Cornish owl Man" or "owl man from Mawnan", "Cornish Owlman", "Owlman", "Owlman of Mawnan", "Cornish Flyer".​‌ ​​​‌‌​ ​​‌‌‌​ ​‌​​​‌ ​​‌‌​‌ ​​‌‌‌‌ ​​‌‌​‌ ​‌​​​‌ ​​‌‌​‌ ​​‌​​‌ ​‌​​​‌ ​​‌‌‌​ ​​‌‌‌​ ​​​‌‌​ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In the cryptozoological literature, it is sometimes compared to the American cryptid human moth.

Outwardly, it resembles a very large owl, down to the structure of the leg, i.e. the location of the fingers of two in front and two behind.

A creature from Egyptian mythology. Usually it is a creature with the head of a woman, the paws and body of a lion and the wings of an eagle.

However , in ancient Egypt there were three types of sphinxes:

• androsphinx — with a lion's body and a human head; cryosphinx — with a ram's head and a human body; hieracosphinx — with a falcon's head and a human body.

He can point the way (skip) to the treasures or share knowledge. He is known as a lover of riddles.

The Wawel dragon or Wawel tzmok (in Polish, "smok wawelski", aka całożerca, aka holophagus - that is, a creature that swallows its victims whole, a zhivoglot) is a creature from Polish folklore that lives in a cave (called Dragon pit) at the foot Wawel Hill in Krakow.

Once a week, a cow was to be sacrificed to the dragon; if he did not receive it, he devoured people in return. On numerous monuments, he is depicted as a huge lizard-like creature with wings, spewing fire.

Vakul (aka Va, Kul vasa, chukla, i.e. "curve") — this is a mythological character of the Komi peoples, a merman who lives in reservoirs with his family. This is the spirit of the underwater world, which has an evil character, because of which it messes with people (it may even attack and drown), but it can also help a person in gratitude for the service rendered. Vakul is served by watermen, who are called vasas. 

He can appear in the form of a whirlwind. He has long green hair, which he likes to comb, disentangling mud from them. He goes out to graze his cows on the banks of the rivers, which leave no traces.

It was believed that the family of the Vakul consists of pike, and he can turn into a pike.

This phenomenon includes two types of lights:

• Ground-level (chasing travelers, but not rising above two meters from the road)
• High (located high above the ground, at the level of clouds)

The first include the classic "Swamp lights" they are also "Will-o'-the-wisps".  They are usually described as "a light that moves by itself not far from the traveler."

They can also be called "lights of Marfa and Saratoga", "Min-Min". These lights intimidated travelers in ancient times, but they are also observed in our time.

The color of such a fire can be blue, yellow, greenish and white. Basically, these lights appear in swamps, cemeteries, sometimes in forests and even less often near reservoirs and fields. They are shaped like a candle flame, but more often spherical. The height of the "flight" is from the ground to the height of a person's raised arm. They move unevenly – they burn for a short time, only a few seconds, after which another one may flare up nearby.

Some legends say that such lights live where violent death has occurred (often more than one).

A small number of legends and eyewitness accounts claim that such lights, on the contrary, help to protect themselves from trouble and even escape.

In almost all corners of the world, since ancient times, there have been various legends about the appearance of phenomena similar in descriptions to Will-o'-the-Wisps.

In Slovak and Czech mythology, a similar phenomenon is called a Harlot. It is believed that these are swamp and water spirits that appear near the water in the form of will-o'-the-wisps.

There are similar lights in England. There they are better known as Jack O'lantem, Body Light or Body Candle.

There is some analogy in the Irish legend about the stingy blacksmith-drinker Jack, who twice deceived the Devil and received from him a promise not to plot against Jack, not to attempt on his body, and also not to claim his soul after death. However, Jack could not use the privileges he received as a drinker, because he soon died. After death, the sinner was not allowed into paradise. Neither God nor the Devil needed Jack. The restless Irishman, waiting for the Day of Judgment, was forced to wander the earth, lighting his way with a piece of coal, which the devil finally threw to him. Jack put a smoldering ember in an empty pumpkin and set off to wander around the world.

If the first option is associated with the souls of the dead, then the second option is tightly connected with the UFO phenomenon.

Now the most famous place for the appearance of such high lights is considered to be the southwest of Queensland in Australia (Alexandria Station). In the USA, the Saragoga and Marfa lights in Texas, the Brown Mountain and Mako lights in North Carolina and the "ghost Hornet lights" in Missouri are also known.

This can also include Fireballs are naked. It is believed that this is a natural phenomenon observed once a year on the river Mekong in Thailand (Isan region) and Laos. It consists in the fact that glowing balls, similar to reddish chicken eggs, rise from the depths of the river. The balls rise 10-20 meters above the river and disappear. The most frequent appearance of fireballs was recorded in October, on the eve of the holiday Pavarana, although they were also observed at other times of the year. In honor of the appearance of balloons in the city A festival is held in Nong Khai and neighboring villages, which together with the natural phenomenon itself attracts many tourists.

It is assumed that the balls appear as a result of fermentation of suspended matter carried by the river, which ignites as a result of certain atmospheric conditions.

Hypotheses

Scientific hypotheses

Among the scientific hypotheses of the appearance of swamp lights , the following can be distinguished:

• Spontaneous combustion of gaseous phosphorous hydrogen and methane formed during the rotting of dead plant and animal organisms.
• Bioluminescence, for example, of honey bees or fireflies.
• Ball lightning
• The lights of St. Elmo. This is a discharge in the form of luminous beams or tassels (or a crown discharge) that occurs at the sharp ends of tall objects. 
• A mirage. Jack Pettigrew, a professor at the University of Queensland in Brisbane, believes that these are mirror mirage phenomena from possibly small light sources that are sometimes even hundreds of kilometers away. For example, it may be the reflection of the front and/or rear headlights of cars moving along a remote highway.
• Perhaps the explanation of the phenomenon may be similar to the cause of the appearance of Fireballs Naked, although they are completely incomprehensible. It is assumed that the balls appear as a result of fermentation of suspended matter carried by the river, which ignites as a result of certain atmospheric conditions.

Scientific hypotheses

There are also a number of hypotheses that are similar to scientific ones on the principle of explanation, but have not found support in scientific circles:

• The lights are the glow of radioactive fallout
• Triboluminescence is the glow of gas as a result of the friction of crystalline rocks in tectonic faults.

Mystical hypotheses

The most ancient explanations of this phenomenon are considered mystical hypotheses based on ideas about certain entities living in their own (parallel with us) world:

• Plasmoids, as a special form of life.
• The souls of people who died a violent death, and now stuck between worlds.
• The spirits of the treasure light lights over the hidden treasure to point the way to it.
• UFO

In the Archive, we will link only those facts with this phenomenon that relate to surface observations.

Result

Authentic Wandering lights (ground lights) appearing in cemeteries and swamps have been explained for a long time - the result of the ignition of phosphine and methane.

Nag fireballs also probably appear as a result of fermentation of suspended matter carried by the river, which ignites as a result of certain atmospheric conditions.

The Min-min light dancing above the horizon, according to the conclusion of the Australian scientist Jack Pettigrew, turned out to be a mirage: the light from the headlights combined with the atmospheric "tunnel" effect (light travels, without scattering, in the layer of cold air between the earth's surface and a layer of warmer air and the curvature of the light rays occurs due to an abnormal distribution of the refractive index.

In ancient Chinese mythology, "Dragon-pig" or "Crocodile-pig". It has a length of about three meters, a short mouth and four legs, its back and tail are covered with hard and thick scales.

A medieval aquatic creature, which is a knight's body clad in armor combined with the tail of a large fish.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In Lithuanian mythology, a flying spirit in the form of a fiery serpent, a dragon, sometimes a black crow, a heron, a black or fiery rooster, less often a cat.

He flies over the trees, leaving a trail of fire. It can indicate where the treasure is buried, falling on this place in the form of a star. He can come to women and strangle them at night. Can engage in sexual intercourse with them as an incubus.

According to one version , the word Aitvaras comes from the Lithuanian aiti — tramp, shifty, tomboy and varas — very fast movement. According to another version, the name is associated with the word aitauti — quiet, calm, but this version is less common. The etymology can also be related to the Iranian pativara, as well as the Polish poczwara — an evil spirit, a nightmare.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

The idea of this creature came from Greek mythology (a small snake with a white spot on its head), but in medieval Europe it underwent some changes. There he turned into a monster with the body of a toad, the tail of a snake and the head of a rooster. His fetid breath kills everything in the neighborhood, and his gaze makes you petrify.

According to ancient belief, basilisks were born from the eggs of the ibis bird, which, feeding on the eggs of snakes, sometimes lays its own eggs through its beak. The English scientist Alexander Nekam (XII century.) in his essay wrote: ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

"Every time an old rooster lays an egg that a toad bears, a basilisk is born."

You can kill him by directing the sun's rays into his eyes with a mirror (there is a version that he will turn to stone when he sees his reflection in the mirror).

Basilisk (from others-Greek βᾰσῐλίσκος — king; also Lat. basiliscus, regulus, English basilisk, cockatrice).

The evil spirit is the master of the swamp in East Slavic mythology. The female version is called bolotnitsa. 

Other names: bolotny, bolotny dedko, the fool of the swamp, the swamp devil, the swamp goblin, the king of the swamp, the swamp; as well as antsybal /antsibul /antsibalka /antsibolit / anchibal/ anchibol, zybochnik, kochechny, omutny; belor. balotnik; Ukrainian bolotyanik, antsibol, netecha[, ocheretyanik (from ocheret — "reed"). 

Antsybal — according to one version is a long-standing borrowing from the Baltic languages, comparable to Lit. ančiabalis — "duck swamp"; according to another version, this is a borrowing of the Czech ančibél, which could be the result of contamination of the words antikrist — "antichrist", and d'abel — "devil", and the convergence of the end part with the swamp occurred later; according to the third version, this is the result of the contraction of the expressions antichrist swamp, antip swamp, antiy bolotny through the intermediate antsibolotnik and antsibolot.

In the Russian North, they usually talked about the female spirit of the swamp, its mistress, the mistress of the tundra — the swamp woman, the swamp woman.

Often, the spirit living in the swamp was considered just a kind of water, a goblin or a devil, and the image of a swamp girl was mixed with the images of a leshachiha, a "free old woman", a mermaid, a water woman and a swamp kikimora.

The appearance of the swampman: a dirty, fat, eyeless creature sitting motionless at the bottom of the swamp, similar to a shaggy man with long arms and a tail. Sometimes it is a shaggy man with long arms and a tail.

It was believed that the swampman and the swamp woman lure a person or animal into a quagmire, where he dies.

Any sounds of the swamp were attributed to the swampman: to lure a person, he quacks like a duck, gurgles like a grouse, roars like a cow (the voice of a drink), moans or laughs (the voices of a white partridge and a snipe on the current).

Also, the swamper, in order to lure the traveler, lights lights in the swamp at night and grows flowers with an alluring aroma.

The house of the Slavic peoples is called the mythological spirit - the owner and patron of the house. The image of the brownie in the representations of the Slavs is known primarily from folk tales and epics recorded in the XVIII-XX centuries, but a similar spirit is found in the mythologies of different peoples, regardless of the habitat and common beliefs.

As a rule, it is believed that the spirit of a deceased ancestor becomes the patron of the house. This is typical for many peoples: for the ancient Greeks, where the keepers of the house and hearth were called geniuses, and for the Romans, who called the patron gods of the hearth penates, for the Chinese, Slavs, etc.

Among the Eastern Slavs , the house is most often called:

• by habitat: rus. domovoy, domovoiko, domovoy grandfather, belor. damavik, domnik, khatnik, ukr. brownie;
• by location in the house: rus. golbeshnik (golbets — partition behind the oven), zapechnik, belor. podpechnik.
• according to his status in the house and relations with family members: rus. the owner, the izbyan bolshak, the grandfather-brother, the bro, the dobrohotushko, the shaggy hostess; belor. ladies' khazyain, the lord, the biggest, uncle, brother, grandfather, sioiski; ukr. khazyain, did, bogatir,
• according to the main functions and manifestations: rus. breadwinner, zhirovik, brush, lizun, ukr. gurkalo.
• according to his belonging to the evil spirit: Rus. dashing, the other half, fat devil, belor. damn damavy, not your spirit, likhadzei, ukr. domoviy, dyabel, unclean.

The names of the brownie can be taboo: rus. himself, he, often with the help of metathesis: rus. modoveyko, modozhirko, ukr. dombeyko.

The corresponding female characters are named: rus. domovikha, modovikha, domovilikha, domakha, mistress.

In Polesie, especially in the west, names characteristic of evil spirits in general were often used in relation to the brownie (domovik): Satan, crafty, evil spirit, filth, enemy, nyachystik, lyakailo, puzhalo, nachnik, unkind soul, dead man, death, "that, shcho pamer", witch doctor, koydunnik.

Synonyms are: Brownie; Brownie; Grandfather; Posten; Posten; Lizun; Domozhil; Owner; Zhirovik; Undead; Susedko; Bratanushko; Guardian Spirit; Abuser of the house; Baked; Podpechnik; Podpolnik; Golbeshnik.

Among the Western Slavs, the brownie was more often represented as a snake and was called domowy, ubożę, stwor, chobold, kobold, kłobuk, karzełek skrzat, inkluz, plonek, latawiec, domownik, stopan, żmij, chowaniec.

• Czech: Dědek, had hospodáříček, had domovníček (the snake lives under the threshold of the house and brings good luck)
• Slovak: Domovik
• Polish: Domowoj, domowik, dziad, vygorishche
• at luzhichan: nócnénědky

The Southern Slavs:

• Serbian: domaћi usluzhni duh, maliћ, maciћ, doma,i, škrat or shpiritus. In Bosnia and Banate could be called a "domestic imp" (Serbo-Croatian. kuћni ђavolak)
• Bulgarian: stopan
• Croatian: Domaći
• Slovenian: Domovoj

There are different variants of the origin of faith in the brownie. There is an assumption that it originates from those times when a "construction sacrifice" was laid in the foundation of a new building. Initially they were people, later animals were sacrificed. According to another theory, the idea of the patron spirit of the house appeared as a result of the pagan cult of ancestors.

On the territory of Russia, with the advent of Christianity, the brownie began to be considered a demon, like other pagan deities. To get rid of it, it was necessary to consecrate the house. On the territory of Ukraine and Belarus, on the contrary, the brownie eventually became considered a good spirit sent by God to protect the house. This is confirmed by the ideas about possible clashes of the brownie with the bannik, the goblin and other "evil" spirits.

It is not difficult to guess that most often the hearth is considered the domovoi's place of residence, but it can also live in the red corner, the basement, in the attic and even under the threshold.

The appearance of the brownie, judging by the descriptions of eyewitnesses, can also be different. He usually appears to be a shaggy creature of small stature. Sometimes it has animal features, but more often it looks like an ordinary short person. He can also take the form of any family member (especially absent), an animal (most often snakes, weasels, cats, roosters, rats).

Usually a brownie is considered a male being, but along with the male image of a brownie, there is also a female one. Usually this is the wife (domovikha) and daughter (domovinka) of a brownie.

The brownie often appears in the stories of eyewitnesses in various manifestations:

Noisy spirit. Poltergeist phenomena are often associated with a brownie. According to some ideas, he can slam doors, creak floorboards, scream, groan, talk and even hit and pinch a person. This may be due to both the bad character of the brownie, and the fact that usually a good brownie is not happy with something (swearing, disorder, bad relations with children or animals, etc.). A less popular version explains such phenomena by the struggle of the brownie with an evil spirit trying to get into the house.

The predictor. It is believed that a brownie is able to predict the future to the owners of the house: usually he approaches a sleeping person and leans on his chest so that he can neither breathe nor move, and if at this moment he asks the brownie "for better or for worse?", then he will answer. Scientists explain this condition by sleep paralysis.

Hiding things. Another action closely associated with the brownie is the loss of things. If a person cannot find some thing that is usually lying in a prominent place, then it is considered that a brownie took it. To find a thing, it is customary to say: "brownie-brownie, play and give it away!". Another way is to turn the stool over and tie a handkerchief on its leg. After these manipulations, the thing should be found.

The image of the brownie described in this article refers not only to the patron of the house itself, but also to the patron spirits of other buildings. In the representations of some (mostly living in the north) peoples, the brownie is "divided" into characters-doubles, individual owners of each building or even each functional space of the house (a baking dish, a podpechnik, a golbeshnik - a spirit living behind the stove or under it; an underground worker - a spirit living underground; etc.).

The image described here was deformed under the influence of changes in people's everyday life. So, in private houses, the brownie moves not only around the house, but can also look into the barn, chicken coop, backyard. In the manor houses, the brownie was in charge of all the houses of the farmstead. According to modern ideas, a brownie can live not only in a residential building (each apartment has its own), but also in a garage, shed and even in an office.

In Russian folklore, the people of white-eyed giants with faces on their chests, who lived in the north.

According to another version, they live underground and are close to European dwarfs in meaning: people of short stature, while fabulously rich.

According to the third version, the chud has turned into evil spirits who hide in dark places, abandoned dwellings, baths, even under water. They are invisible, leave behind traces of bird paws or children's feet, harm people and can replace their children with their own. This makes them related to the fairies of Irish folklore.

These are ancient mythical people, characters of Russian, Finno-Ugric[3] (including Komi) folklore. It is also found in Sami folklore.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

A creature with horns and hooves from folklore The Alps, which lives only in the mountains. 

Since this animal is a mountain animal, its evolution has evolved towards shortening the legs on the one hand and lengthening on the other so that it can stand normally on steep slopes.

There are two types of Dahu — left-sided and right-sided. The first one has shorter legs on the left side, so he can only walk on the mountain counterclockwise. The right-hand side can only go around the mountain clockwise. It is believed that these two subspecies of dahu do not mix in nature, as they meet only face to face. If it still happened that they crossed, from this connection, the so-called "dead dahu" is born, having short legs not on one side of the body, but diagonally, that is, it is either a short front left and rear right, or front right and rear left.

It is believed that the locals joked about the visitors, involving them in the hunt for a "rare" and non-existent animal, forcing them to crawl for hours in an uncomfortable position in the mountains in the wind and freeze in ambush.

In Arabic-Persian folklore, creatures with long, soft, boneless legs, which they wrap around their victims and force them to work for themselves. Its long legs resemble snakes or belts, and above the waist it looks like a man.

A creature from Somali folklore. She is usually described as a large, tall and very strong woman with long, donkey ears that can hear the steps of her victim for many kilometers, and blood-red eyes with very sharp vision. She moves very fast.

Divas, devas (avest. 𐬛𐬀𐬉𐬎𐬎𐬀 daēuua, daāua, daēva) - supernatural humanoid beings.

In various Indian religious and mythological traditions, under this name "Devas" it is customary to understand many supernatural beings, also called deities, gods or demigods. 

In Iranian mythology, devas are demonic entities. Folklore devas of the Iranian, Turkic, Armenian, Georgian, Dagestan peoples are giants covered with fur, with sharp claws on their hands and feet, with terrible faces. They are often very rich, because they own (manage, protect) the treasures of the earth — precious metals and stones. 

Devas often have a beast—like appearance, and sometimes several heads (up to a hundred heads - Georgian devas, for example, with an increase in the number of heads, their strength increases, and a new one grows in place of a chopped head), there are also cyclops-like ones. They like to kidnap girls.

Divas, devas (avest. 𐬛𐬀𐬉𐬎𐬎𐬀 daēuua, daāua, daēva) - supernatural humanoid beings.

In various Indian religious and mythological traditions, under this name "Devas" it is customary to understand many supernatural beings, also called deities, gods or demigods. 

In Iranian mythology, devas are demonic entities. Folklore devas of the Iranian, Turkic, Armenian, Georgian, Dagestan peoples are giants covered with fur, with sharp claws on their hands and feet, with terrible faces. They are often very rich, because they own (manage, protect) the treasures of the earth — precious metals and stones. 

Devas often have a beast—like appearance, and sometimes several heads (up to a hundred heads - Georgian devas, for example, with an increase in the number of heads, their strength increases, and a new one grows in place of a chopped head), there are also cyclops-like ones. They like to kidnap girls.

A creature from the folklore of the New England states. It looks like a panther with a ball on the end of its tail. Loggers often hear a knock of unknown origin in the woods, as if someone is hitting the trees with something hard, and attribute these sounds to this creature.

A creature from the folklore of the New England states. It looks like a panther with a ball on the end of its tail. Loggers often hear a knock of unknown origin in the woods, as if someone is hitting the trees with something hard, and attribute these sounds to this creature.

A creature from the mythology of the borderlands between Scotland and England. He is considered a ghost, tied to a certain place. He could also be a house spirit similar to a brownie, and could also guard the treasure. The ego is distinguished by a not very developed mind.

The first mention of Dobie falls on the "Letters on Demonology and Witchcraft" by Walter Scott, now known mainly thanks to the Harry Potter books.

Usually a spirit can be tied to a place for two reasons. Either it's a kind of brownie like brownie, or it's the spirit of a person killed in this place (that's why pirates often created a guard spirit, killing a person in the place where the treasure is hidden).

Dobie is probably the restless spirits. for example, there is a legend about the ghost of a woman killed, according to legend, by her jealous husband. Her ghost was called "Dobie Mortam Tower", and it was said that her blood still periodically appears on the steps of the old Mortam Tower. She annoyed the servants so much that the local priest was called, who drove the ghost under the bridge. The bridge itself in 1771 made sense during the flood and after that no one heard about the ghost anymore.

A creature from the mythology of the borderlands between Scotland and England. He is considered a ghost, tied to a certain place. He could also be a house spirit similar to a brownie, and could also guard the treasure. The ego is distinguished by a not very developed mind.

The first mention of Dobie falls on the "Letters on Demonology and Witchcraft" by Walter Scott, now known mainly thanks to the Harry Potter books.

Usually a spirit can be tied to a place for two reasons. Either it's a kind of brownie like brownie, or it's the spirit of a person killed in this place (that's why pirates often created a guard spirit, killing a person in the place where the treasure is hidden).

Dobie is probably the restless spirits. for example, there is a legend about the ghost of a woman killed, according to legend, by her jealous husband. Her ghost was called "Dobie Mortam Tower", and it was said that her blood still periodically appears on the steps of the old Mortam Tower. She annoyed the servants so much that the local priest was called, who drove the ghost under the bridge. The bridge itself in 1771 made sense during the flood and after that no one heard about the ghost anymore.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Belarusian and Polish mythology, the forest spirit, which remains the patron of the trees used in the construction of the hut, while becoming a house spirit.

He can change his height, appear in the form of snakes, birds, as well as creatures completely covered with black wool — sheep, dogs and even shaggy people. Often helps with the housework.

In Japanese folklore, cursed women are thieves with very long arms covered with tiny bird eyes.

Dogman or Dogman (Dogman) a relatively “new” monster in cryptozoology, it is called creatures similar to large dogs or wolves, walking vertically, on two paws, like a person. It lives mainly in the USA. They are considered werewolves, but they have never noticed a change in their body shape.

A creature from folklore Michigan.  This creature is described as bipedal, similar to a dog-man seven feet tall (213.36 cm) with blue eyes or amber eyes, with a human torso and a terrible howl similar to a human scream. 

According to legends, Dogman's observations appear in a ten-year cycle, which falls on the years ending at 7. 

Sightings have been reported in several locations throughout Michigan, mostly in the northwest Quadrant The Lower Peninsula . 

In 1987, the legend of the Michigan Dogman gained popularity when disc jockey Steve Cook on WTCM-FM recorded a song about the creature and its recorded sightings.

The first alleged encounter with a Michigan Dogman occurred in 1887 in Wexford County, when two woodcutters saw a creature they described as having a human body and a dog's head.

Dogman or Dogman (Dogman) a relatively “new” monster in cryptozoology, it is called creatures similar to large dogs or wolves, walking vertically, on two paws, like a person. It lives mainly in the USA. They are considered werewolves, but they have never noticed a change in their body shape.

A creature from folklore Michigan.  This creature is described as bipedal, similar to a dog-man seven feet tall (213.36 cm) with blue eyes or amber eyes, with a human torso and a terrible howl similar to a human scream. 

According to legends, Dogman's observations appear in a ten-year cycle, which falls on the years ending at 7. 

Sightings have been reported in several locations throughout Michigan, mostly in the northwest Quadrant The Lower Peninsula . 

In 1987, the legend of the Michigan Dogman gained popularity when disc jockey Steve Cook on WTCM-FM recorded a song about the creature and its recorded sightings.

The first alleged encounter with a Michigan Dogman occurred in 1887 in Wexford County, when two woodcutters saw a creature they described as having a human body and a dog's head.

In Belarusian folklore, a female house spirit (the daughter of house spirits), prone to lovemaking with human guys.

In Belarusian folklore, a female house spirit (the daughter of house spirits), prone to lovemaking with human guys.

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

In the folklore of the Ketov (small people Western Siberia) is a female creature living in the taiga and mountains. Scares people with his scream.

It is capable of destroying a person, but even if he is not afraid, he can cope with it, win with cunning, intelligence, courage. ​‌‌​‌‌​ ​‌​‌‌‌‌ ​​​‌​‌ ​​‌​‌​ ​​‌​‌‌ ​‌​​​‌ ​​‌‌​​ ​​‌​​​ ​‌​​​‌ ​​‌‌‌​ ​​‌​‌​ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌ ​‌​​​‌ ​​‌​‌‌ ​​‌‌‌‌ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

Young Chum salmon familiar with Russian folklore call her by analogy "baba-yaga", but sometimes dootam is used as a substitute for the forbidden name Hosedam — the wife of the supreme god Yesya, expelled by him from Heaven, as a negative beginning of the Ket pantheon.​‌‌​‌‌​ 

Interestingly, in 1987, the Vereshchagin residents showed a pit on the old airfield site, where it was believed that Dootam lived. She left her abode, frightened by geological tracked all-terrain vehicles and other equipment.​

Doppelganger, Mimic or Doppelganger - in many cultures, a copy of a person, foreshadowing an imminent death. Sometimes it does not cast shadows and is not reflected in the mirror.

Sometimes it is believed that this is a werewolf capable of reproducing with high accuracy the appearance and behavior of the one he copies. Or his spirit, which came out of the body or came from another world.

Doppelganger, Mimic or Doppelganger - in many cultures, a copy of a person, foreshadowing an imminent death. Sometimes it does not cast shadows and is not reflected in the mirror.

Sometimes it is believed that this is a werewolf capable of reproducing with high accuracy the appearance and behavior of the one he copies. Or his spirit, which came out of the body or came from another world.

A creature from the mythology of Europe and Asia in the form of a huge winged lizard-like creature. 

Dragon (Greek: δράκων) — a collective name that unites a number of mythical creatures that appear in the myths and folklore of many peoples of the world. 

European Dragon

European dragons from Catalonia are depicted as snake-like creatures with two or four paws. Their breath is poisonous, and touching can kill by decomposition and rotting. According to French legend, dragons are also referred to as dragoons. In the Italian legend, or rather in the Sardinian myth, a dragon named skultoun is mentioned, capable of killing people with one glance, as they say, he was immortal and lived in undeveloped areas of the country. Dragon-like wyverns with two legs have been mentioned and used as symbols in English culture since medieval times.

Eastern Dragon

Chinese dragons are more serpentine than European ones, and are usually depicted as benevolent creatures. Although there are exceptions. Such dragons are also depicted in various shapes, colors and sizes. Japanese dragons are very similar to Chinese, but they have three claws instead of four. As a rule, they are depicted as benevolent, having a golden color.

Norse mythology

In Scandinavian mythology, lindworms are mentioned, usually having two paws. The World Serpent Jormungand is depicted as a giant snake with signs of a dragon. The poem The Divination of the Velva tells about a dragon called Nidhegg. The Edda describes the dragon Fafnir, who was also a lindworm. Vikings at one time loved to decorate their ships with dragon heads, thereby intimidating their opponents.

Greek mythology

In Homer's Iliad, King Agamemnon has a symbol on his chest in the form of a blue three-headed dragon.

Egyptian mythology

Apep, also known as Apophis, was a divine serpent or giant snake in Egyptian mythology. Apophis was supposedly the mortal enemy of Ra, the sun god.

Slavic mythology

In Slavic mythology, the dense dragon is associated with a snake. Russian dragons are usually depicted with three heads. According to some legends, if such a dragon's head is cut off, it will grow back. In Russia and Ukraine, the most famous likeness of a dragon is the Gorynych Serpent, which has symbolic three heads and spits fire.

Other Russian dragons (such as Tugarin) have Turkic names, probably symbolizing Mongols and other nomadic peoples. The coat of arms of Moscow also depicts St. George (symbolizing Christianity), who kills a dragon (symbolizing Satan).

Indonesian-Malay mythology

In Indonesian and Malay cultures, dragons are referred to as Naga or Nogo, and are often depicted as giant snake-like creatures. Indian and Indonesian dragons (Naga) are considered divine and benevolent.

Hindu mythology

In Hindu mythology, draconian snakes, known as Nagas, occupy a prominent place and are usually equated with cobras. They tend to be neutral creatures, but are more often portrayed as benevolent rather than malevolent.

Vietnamese mythology

Vietnamese dragons are symbolic and very important creatures in the folklore and mythology of Vietnam. According to the mythology of creation, humans descended from dragons and faeries. The Vietnamese believe that dragons cause rain, which is very important for agriculture.

The term "dragon" has also come to be applied to mythical Asian dragon-like creatures, such as Japanese ryu (竜), Chinese lun (龍), Vietnamese long (龍), Korean yong (용) and others.

The earliest attested reports of dragon-like creatures tell of some giant snakes. Dragons were first described in the mythology of the ancient Near East, as well as in the art and literature of ancient Mesopotamia.

Often it flies, less often it glows or spews fire. For many peoples, his appearance in the sky foreshadowed misfortune.

It is often mentioned that dragons have an insatiable appetite, they live in caves where they hoard and guard treasures.

A creature from the mythology of Europe and Asia in the form of a huge winged lizard-like creature. 

Dragon (Greek: δράκων) — a collective name that unites a number of mythical creatures that appear in the myths and folklore of many peoples of the world. 

European Dragon

European dragons from Catalonia are depicted as snake-like creatures with two or four paws. Their breath is poisonous, and touching can kill by decomposition and rotting. According to French legend, dragons are also referred to as dragoons. In the Italian legend, or rather in the Sardinian myth, a dragon named skultoun is mentioned, capable of killing people with one glance, as they say, he was immortal and lived in undeveloped areas of the country. Dragon-like wyverns with two legs have been mentioned and used as symbols in English culture since medieval times.

Eastern Dragon

Chinese dragons are more serpentine than European ones, and are usually depicted as benevolent creatures. Although there are exceptions. Such dragons are also depicted in various shapes, colors and sizes. Japanese dragons are very similar to Chinese, but they have three claws instead of four. As a rule, they are depicted as benevolent, having a golden color.

Norse mythology

In Scandinavian mythology, lindworms are mentioned, usually having two paws. The World Serpent Jormungand is depicted as a giant snake with signs of a dragon. The poem The Divination of the Velva tells about a dragon called Nidhegg. The Edda describes the dragon Fafnir, who was also a lindworm. Vikings at one time loved to decorate their ships with dragon heads, thereby intimidating their opponents.

Greek mythology

In Homer's Iliad, King Agamemnon has a symbol on his chest in the form of a blue three-headed dragon.

Egyptian mythology

Apep, also known as Apophis, was a divine serpent or giant snake in Egyptian mythology. Apophis was supposedly the mortal enemy of Ra, the sun god.

Slavic mythology

In Slavic mythology, the dense dragon is associated with a snake. Russian dragons are usually depicted with three heads. According to some legends, if such a dragon's head is cut off, it will grow back. In Russia and Ukraine, the most famous likeness of a dragon is the Gorynych Serpent, which has symbolic three heads and spits fire.

Other Russian dragons (such as Tugarin) have Turkic names, probably symbolizing Mongols and other nomadic peoples. The coat of arms of Moscow also depicts St. George (symbolizing Christianity), who kills a dragon (symbolizing Satan).

Indonesian-Malay mythology

In Indonesian and Malay cultures, dragons are referred to as Naga or Nogo, and are often depicted as giant snake-like creatures. Indian and Indonesian dragons (Naga) are considered divine and benevolent.

Hindu mythology

In Hindu mythology, draconian snakes, known as Nagas, occupy a prominent place and are usually equated with cobras. They tend to be neutral creatures, but are more often portrayed as benevolent rather than malevolent.

Vietnamese mythology

Vietnamese dragons are symbolic and very important creatures in the folklore and mythology of Vietnam. According to the mythology of creation, humans descended from dragons and faeries. The Vietnamese believe that dragons cause rain, which is very important for agriculture.

The term "dragon" has also come to be applied to mythical Asian dragon-like creatures, such as Japanese ryu (竜), Chinese lun (龍), Vietnamese long (龍), Korean yong (용) and others.

The earliest attested reports of dragon-like creatures tell of some giant snakes. Dragons were first described in the mythology of the ancient Near East, as well as in the art and literature of ancient Mesopotamia.

Often it flies, less often it glows or spews fire. For many peoples, his appearance in the sky foreshadowed misfortune.

It is often mentioned that dragons have an insatiable appetite, they live in caves where they hoard and guard treasures.

In Scandinavian mythology, a revived dead man who returned to the world of the living by his own will after a violent death or at the call of a strong sorcerer. 

The appearance depends on the type of death: water constantly flows from the drowned man, and bleeding wounds gape on the body of the fallen fighter. The skin color can vary from dead white to cadaverous blue. His body can swell to a huge size, which makes him much heavier and more sedentary.

Sometimes they remain undisturbed for many years. Sometimes the soul is preserved.

Draugs are often referred to as guardians of the treasures of burial mounds. At the same time, there are legends about draugs leaving their tombs at night to jump and jump on the roofs of houses, inspiring terror in people.

Draugs are credited with supernatural power and magical abilities: to predict the future, weather. Anyone who knows a special spell can subdue them.

It is also mentioned in the sagas that they are able to transform into various animals, but at the same time they still have human eyes and a mind that they had in "human" form. Sometimes they can pass through the ground.

Draugs can attack animals and travelers staying overnight in a stable, but they can also attack a dwelling. In connection with this belief, a custom arose in Iceland to knock three times at night (it was believed that the ghost was limited to one).

In Scandinavian mythology, a revived dead man who returned to the world of the living by his own will after a violent death or at the call of a strong sorcerer. 

The appearance depends on the type of death: water constantly flows from the drowned man, and bleeding wounds gape on the body of the fallen fighter. The skin color can vary from dead white to cadaverous blue. His body can swell to a huge size, which makes him much heavier and more sedentary.

Sometimes they remain undisturbed for many years. Sometimes the soul is preserved.

Draugs are often referred to as guardians of the treasures of burial mounds. At the same time, there are legends about draugs leaving their tombs at night to jump and jump on the roofs of houses, inspiring terror in people.

Draugs are credited with supernatural power and magical abilities: to predict the future, weather. Anyone who knows a special spell can subdue them.

It is also mentioned in the sagas that they are able to transform into various animals, but at the same time they still have human eyes and a mind that they had in "human" form. Sometimes they can pass through the ground.

Draugs can attack animals and travelers staying overnight in a stable, but they can also attack a dwelling. In connection with this belief, a custom arose in Iceland to knock three times at night (it was believed that the ghost was limited to one).

A creature from the folklore of the Southern Slavs. It is believed that this is the soul of a dead unbaptized baby.

It has a very thin and elongated spindle-shaped body with a disproportionately large head, but it can look like an animal (foreshadows the death of a pet) or a child (foreshadows the death of a person).

It can bleat a kid, cry a baby, meow, scream like a bird. Usually appears in cemeteries, along roads or right in the village. Considered a vampire. Sometimes it is believed that he attacks livestock.

A creature from the folklore of the Southern Slavs. It is believed that this is the soul of a dead unbaptized baby.

It has a very thin and elongated spindle-shaped body with a disproportionately large head, but it can look like an animal (foreshadows the death of a pet) or a child (foreshadows the death of a person).

It can bleat a kid, cry a baby, meow, scream like a bird. Usually appears in cemeteries, along roads or right in the village. Considered a vampire. Sometimes it is believed that he attacks livestock.

A creature from the folklore of the Southern Slavs. It is believed that this is the soul of a dead unbaptized baby.

It has a very thin and elongated spindle-shaped body with a disproportionately large head, but it can look like an animal (foreshadows the death of a pet) or a child (foreshadows the death of a person).

It can bleat a kid, cry a baby, meow, scream like a bird. Usually appears in cemeteries, along roads or right in the village. Considered a vampire. Sometimes it is believed that he attacks livestock.

A creature from the folklore of the Southern Slavs. It is believed that this is the soul of a dead unbaptized baby.

It has a very thin and elongated spindle-shaped body with a disproportionately large head, but it can look like an animal (foreshadows the death of a pet) or a child (foreshadows the death of a person).

It can bleat a kid, cry a baby, meow, scream like a bird. Usually appears in cemeteries, along roads or right in the village. Considered a vampire. Sometimes it is believed that he attacks livestock.

In the myths of the Indians of North America, ogres are ogres with copper claws, long hanging breasts and black skin. He whistles to lure people to him.

If you burn dsonokva, mosquitoes will be born from its ashes. If you take a giantess by surprise, she can share some of her wealth with a person.

In the myths of the Indians of North America, ogres are ogres with copper claws, long hanging breasts and black skin. He whistles to lure people to him.

If you burn dsonokva, mosquitoes will be born from its ashes. If you take a giantess by surprise, she can share some of her wealth with a person.

The sea man from the folklore of the Isle of Man. It is considered much less ferocious than the usual English Merrow, and almost as gentle and friendly as the Irish Merrow.

The sea man from the folklore of the Isle of Man. It is considered much less ferocious than the usual English Merrow, and almost as gentle and friendly as the Irish Merrow.

The sea man from the folklore of the Isle of Man. It is considered much less ferocious than the usual English Merrow, and almost as gentle and friendly as the Irish Merrow.

In Caribbean folklore, it is the spirit of a dead man, capable of taking the form of animals (in particular a three-legged horse) or people (for example, "Susan-with-long-tits" (Long-Bubby Susan), which she throws over her shoulder). He moves backwards. If he has not taken someone's form, then he looks like a haze or a ghost, or even a white translucent skeleton. 

No one can take a picture or record dappy on video. 

In Altai mythology, fantastic monsters are dragons that live near the reservoirs of the underworld. They go back to the image of a fantastic dragon. They are hostile to people, which does not prevent them from being guides of shamans during trips to the underworld.

A house spirit from Japanese folklore.  By nature and appearance, he is a child of 5-6 years old. He can turn over pillows or cause sounds similar to music heard from rooms that no one uses, etc. Sometimes he leaves small footprints in the ashes.

According to beliefs, this spirit can be found in large old houses that are maintained in good condition. Residents of the house in which dzashiki-varasi lives are lucky, but if the spirit leaves the house for some reason, then it will soon fall into decay. To attract and retain a dzashiki-varasi in the house, you need to appreciate and take care of him, but too much attention can scare him away.

In Japanese folklore, the kind of creatures that an old clock turns into.

In Scottish and Irish mythology, a monstrous giant with one eye, one leg and one arm growing from the middle of his chest.

According to the mythological dictionary, dwarves in the lower mythology of the peoples of Europe are called small anthropomorphic creatures that live most often in the mountains (less often-underground or in the forest, and sometimes it is believed that their homes are hidden in a parallel world connected with ours). The origin of this word is disputed: it is taken from the Latin language from "gēnomos" – "underground dweller", or from the ancient Greek "ΓνώΣη" - knowledge.

Gnomes were popularized (according to another version – invented) by the alchemist Paracelsus in the XVI century, although they were found much earlier in the folklore of European peoples. Paracelsus describes the dwarves as being two spans tall (about 40 cm), extremely reluctant to make contact with people and able to move through the earth's firmament with the same ease as people move in space.

Ideas about such creatures exist in many cultures, but not in all languages they have the name "gnome". For example, the Germans call them "zwerg" ("zwerg"), the British - "dwarf" ("dwarf" in the sense of "dwarf"). From the Old Norse "dvergr" came the old High German "twerg". According to Vladimir Orel, both of these names are derived from the Proto-Germanic "đwerȝaz". In French, dwarves are called "nain", in Italy - "nano", both words from the Greek "vᾶνος" — "tiny". Other European languages have their own words that are not related to any of these roots – Polish "krasnolud", Finnish" kääpiö", Czech" trpaslík " and others. Philological studies also indicate that in the Russian literature of the early XIX century, along with the" gnome", the variant"Karl" was often found.

According to ancient legends, dwarves were originally lower magical creatures, but they were not physically small in stature. The idea of dwarves as creatures of small stature appeared after the spread of Christianity.

The first literary sources where dwarves are mentioned were the Icelandic heroic songs of the 13th century from the collection "The Elder Edda", as well as the text of the “Younger Edda”, compiled by the skald poet Snorri Sturluson, who lived at the turn of the 12th and 13th centuries. Both literary works contain mythological tales of the 8th-10th centuries, as well as elements of the German heroic epic of the early 13th century.

Dwarves are usually considered spirits of the earth and mountains, guarding underground treasures. In alchemy and occultism, they are considered the spirits of the earth as the primary element, and, accordingly, the elementals of the earth. Because of these beliefs, dwarves are often given various supernatural powers, including supernatural skill and wealth.

They describe dwarves in different ways. Their height varies from the size of a finger to the height of a small child. Male dwarves usually wear long beards, and are sometimes endowed with goat legs or crow's feet. Men, dwarves are not very beauty, unlike the dwarf women (called "gnomey").

Description of gnomes in the Book of Fictional Creatures by Jorge Luis Borges:

"Popular imagination imagines them as bearded dwarfs with coarse and comical features; they are dressed in narrow brown caftans and monastic hoods."

According to ancient legends, dwarves, like fairies, love to tease people, but at the same time do them more good than evil. They can present some magical artifact, indicate the place where the treasure is hidden, or fulfill some small request or errand.

In modern culture, dwarves are remembered and loved. They are found in large numbers in fantasy stories of literature, movies, and computer games, and on the lawns of Europeans and Americans you can find figures of garden gnomes installed there as guardians of the earth. At the same time, pop culture has gone far from the original ideas about dwarves and is based rather on the images described in famous science fiction works (which, for example, often contain jokes about female dwarves, giving them a beard, mustache, or simply indistinguishable from the male body structure). These gnomes do not differ much in their behavior from fairies, brownies and other mystical creatures. They are rarely distinguished by any characteristic features other than their height or a caricatured "dwarf" appearance, reminiscent of the aforementioned garden figurine.

Due to the fact that dwarves are seen primarily as the characters of fairy tales along with the fairies (which, however, does not prevent adults, and periodically to meet and even photographed last), witnesses of the dwarves quite a bit, and Yes, those are rarely taken seriously (unlike the witnesses, for example, ghosts or aliens).

Spirits from Japanese folklore. "Hidarugami" (Hidarugami) roughly translates as "hungry gods". Depending on the region, hidarugami can be called with the words "hidarutami" or "darashi" or "daru", but their behavior is the same.

It is believed that these are the souls of those who died of starvation, lost in the mountains, and whose bodies were never found. They wander in search of someone with whom they can share their agony of eternal hunger.

They attack travelers walking along lonely mountain paths. The victims are suddenly overcome by an insatiable feeling of hunger, the like of which they have never experienced. This feeling is almost irresistible and is often accompanied by inexplicable fatigue and numbness of the limbs, as a result of which the victims of the attack of the "hungry ghost" fall to the ground, not understanding what is happening. If the traveler is not helped in time, it will almost certainly lead to his death or a state of complete insanity, and after his death the traveler will become the same hungry ghost.

Spirits from Japanese folklore. "Hidarugami" (Hidarugami) roughly translates as "hungry gods". Depending on the region, hidarugami can be called with the words "hidarutami" or "darashi" or "daru", but their behavior is the same.

It is believed that these are the souls of those who died of starvation, lost in the mountains, and whose bodies were never found. They wander in search of someone with whom they can share their agony of eternal hunger.

They attack travelers walking along lonely mountain paths. The victims are suddenly overcome by an insatiable feeling of hunger, the like of which they have never experienced. This feeling is almost irresistible and is often accompanied by inexplicable fatigue and numbness of the limbs, as a result of which the victims of the attack of the "hungry ghost" fall to the ground, not understanding what is happening. If the traveler is not helped in time, it will almost certainly lead to his death or a state of complete insanity, and after his death the traveler will become the same hungry ghost.

In Yomihon there was a man who made himself a capital from the sale of Josen (sweets made from boiled juice Rehmannia Glutinosa) who was killed by a robber. It is said that the seller became the atmospheric ghost fire of Dzesenbi (, lit. "Fire Dzesen"), floating on rainy nights.

The name comes from Gaelic words meaning lover, mistress or concubine and a term for a burial mound or burial ground. According to another variant, liaian shi can be translated as fairy lover or fairy mistress.

Dirg-do can be translated as "sucking red blood".

Creatures from folklore Ireland and the Isle of Man, which are found mainly in wells and springs. 

Usually she appears to some man in the image of a written beauty, invisible to everyone else. That's just not so sweet and friendly this golden-haired girl in a green dress when she lures lonely travelers to her voice. She bites through the neck of the poor devils who are tired of singing and drinks all the blood, killing her victim. 

Like other vampires, only garlic and silver are saved from her.

In Spanish folklore, horned dwarfs in red hats and red trousers. They help with homework. In different parts of Spain, these creatures are known by different names: diablillo in Galicia, maridillo and maneiro in Catalonia (Catalan maneiro, however, look like big black beetles), pauto in Asturias, menge in Cantabria, carmeno in Andalusia.

The Menehuns (Manehune, Menehune) are a mysterious highly developed people who, according to Polynesian myths, descended from the sky on the "large 3-tiered island of Kuaihelani". ​‌​​​‌ ​​‌‌​‌ ​​‌‌‌‌ ​​‌‌​‌ ​‌​​​‌ ​​‌‌​‌ ​​‌​​‌ ​‌​​​‌ ​​‌‌‌​ ​​‌‌‌​ ​​​‌‌​ ​‌​​‌‌ ​‌​‌​‌​ ​‌‌​‌‌​ ​‌‌‌​‌‌ ​​‌‌‌‌

In the mythology of the Polynesians, these are dwarfs - the masters of the forests. They live in caves and sometimes shoot people with their bows.

Legend has it that Menehune appears only at night to build masterpieces (they are excellent craftsmen and most of the great buildings of the island are considered to be from work). But if they fail to complete their work overnight, they will leave it unoccupied. No one except their children and the people associated with them can see Menehune.

It is considered that outwardly they are ugly creatures whose height ranges from 12 to 90 centimeters, which only vaguely resemble people. Menehun's gaze is focused and motionless. He usually terrifies others. At the same time, the creatures are friendly and often help people. Menehune appear at sunset: they do not like sunlight because they turn into stone under its influence.

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The Carpathian variety of forest creatures. They live in caves, and at night they run among the mountains, across fields and forests to tickle a random traveler to death.

They are tall, pale, with long hair, completely naked, except for a belt of grass. According to some reports, in addition to long hair, they have wings, and also clothes in the form of long magical dresses or bedspreads, under which they hide legs with hooves.

The Carpathian variety of forest creatures. They live in caves, and at night they run among the mountains, across fields and forests to tickle a random traveler to death.

They are tall, pale, with long hair, completely naked, except for a belt of grass. According to some reports, in addition to long hair, they have wings, and also clothes in the form of long magical dresses or bedspreads, under which they hide legs with hooves.

The Carpathian variety of forest creatures. They live in caves, and at night they run among the mountains, across fields and forests to tickle a random traveler to death.

They are tall, pale, with long hair, completely naked, except for a belt of grass. According to some reports, in addition to long hair, they have wings, and also clothes in the form of long magical dresses or bedspreads, under which they hide legs with hooves.

The Carpathian variety of forest creatures. They live in caves, and at night they run among the mountains, across fields and forests to tickle a random traveler to death.

They are tall, pale, with long hair, completely naked, except for a belt of grass. According to some reports, in addition to long hair, they have wings, and also clothes in the form of long magical dresses or bedspreads, under which they hide legs with hooves.

A creature from the folklore of the North American Indians of the Illinoisans. Initially, this rather peaceful bird-like creature appeared once a year on the first day of autumn at sunset. On this day, she flew over the river in search of a winter home. All this went on until she tasted human flesh. Since then, she has been attacking people.

The Moonshiner-defender is the guardian spirit of the blooming rye field of their mythology of the Komi peoples, an analogue of the Russian noon.

She was mostly represented as a young woman in green clothes and a scarf, in straw bast shoes, with blue eyes like cornflowers, but he could also be in a male guise (called "half aka").

This field spirit, but under the name "defender" or "moonshiner-defender", had an anthropozoomorphic appearance: a woman with spreading horns on her head. She lived in a field, slept in rye at night and, in addition to protecting crops, was engaged in searching for wooden harrows left by negligent owners right in the field. Having found a harrow, the "defender" put it on the horns and, stepping carefully so as not to damage the rye, took it out to the boundary.

If the "defense" was shown to a person, it was considered a favorable sign promising a good harvest.

There are "pure", that is, not sworn treasures, they can be taken by anyone without harm to themselves. But most of the treasures are "unclean", cursed and are under the protection of evil spirits. 

In Slavic folklore, there is a spirit guarding treasures. It has different names for different peoples. Russians have a kladenets, a storekeeper, a layun, a tickler, a kopsha, a storeroom demon; Ukrainians have a skarbnik, in Polish it is called skarbnik, bazyliszek, Belarusians call this creature a dziedka, Czechs a cervený mužik, in Bulgaria - stopan, saibia.

It was believed that people did not see him, but only noticed his eyes red as lights. Therefore, if anyone notices the red lights, he can safely go to them, since there is a treasure buried there or there is a bag with money.

You need to throw a hat or a bunch of hair at the light, then the treasure will be at the very surface of the earth. If you throw shoes or bast shoes, then the treasure will sink so deep into the ground that you will have to dig it up all your life.

He is often seen by a person in the form of a magpie. If his treasure is stolen, it turns into a dog and pursues the kidnapper.

In Bulgarian mythology, an eternally living male or female werewolf. They become immured after death (so that the structure does not collapse and stood for centuries in the foundation, it was customary to immure a living person). His restless spirit becomes the guardian of this structure. Day and night he guards the structure, and at night he calls travelers. But this call cannot be answered. Turning into a dog, a cat, a wolf, any other animal, he attacks people on dark nights and strangles them.

In Russian, there are variants of "Tarask" and "Taraska" (the French name La Tarasque is feminine). In some sources, he is found under the names "Leviathan's son" or "Son of Leviathan" (the Bible describes Satan, among other things, also in the form of Leviathan, as a huge sea creature or a flying dragon), because in religious art and legends, dragons always stand for Satan or demons in general. Because of what this creature is sometimes called a "Demon Tarask".

This is a dragon that, according to medieval legends, lived in the south-east of France in the Provence region and terrorized the small village of Nerluk on the banks of the Rhone River.

The Legend of the Dragon that was Tamed Saint Martha (Martha), began to spread in Provence in the XII century and was associated with the appearance here in 1187 of sacred relics associated with St. Martha and the consecration in Tarascon in 1197 of a church dedicated to the saint.

It was a massive, broad-chested, high-withered half-beast, half-fish, standing on six powerful paws, a mountain of muscles covered with a scaly shell. Another version of the life of Saint Martha contains a more detailed description of the monster: it had two pairs of horns; a mane like a horse; a hunchbacked back covered with hard diamond-shaped scales; thick legs like a pig with claws like a bear, and a snake tail with two spikes.

This monster set fire to houses and crops with the fire it exhaled, and also arranged a flood, stirring up the waters of the Rhone River with its tail. Hiding in the water, he killed all passers-by and drowned ships.

Once in the harbor A ship entered Saint-Marie-de-la-Mer, from which a maiden in white clothes came ashore. It was Saint Martha. The peasants turned to her, and the saint agreed to help. Arriving on the banks of the Rhone, Martha sat on a rock and sang (in another version, she pacified him with holy water and the sign of the cross). Hearing the beautiful melody, the dragon, who loved music, swam ashore, lay down at the girl's feet and fell asleep. Then Martha put a collar on Tarask and brought the tamed dragon to the village.

‌​‌‌ ​​‌‌‌‌This legend gave rise to celebrations created by the king Rene the Good in 1469, and on April 14, 1474, the knightly Order of Tarasca was established, one of the duties of which was the custom that has survived to this day, to drag an effigy of Tarasca on a chain around the city every year.

Interestingly, according to legend, the locals found out that if Tarask eats eight people in one sitting, then during the next six months he is completely safe, so it is customary to dress up eight people at the same time in the costume of a huge monster to this day.

Mortgaged dead or other names: rus. unclean dead, dead, navi, nav; belor. nyabozhchyki, naytsy, nayki; ukr. mavki, nyavki; bolg. navye, navlyantsi, navoi, navyatsi; v.-Serb. navje; slovene. navje, mavje; Polish. nawie.

In the mythology of the Slavs, these are people who died an unnatural death and did not receive comfort after death. It was believed that they return to the world of the living and continue their existence on earth as mythical creatures (evil spirits). They could send disease, famine, pestilence, drought.

Usually they became violent deaths, suicides, drunken deaths, drowned people, unbaptized children, sorcerers and witches.

The term "mortgaged dead" was introduced into scientific circulation at the beginning of the XX century by an ethnographer Dmitry Zelenin, since the "unclean" dead did not have a single name for all Slavic traditions

In ancient Chinese mythology, a dragon with a human face. It is believed that he holds a fire in his mouth, with which he illuminates the heavenly gates.

In Egyptian mythology, a monster that devours the souls of sinners, according to one version, has the body of a dog and the head of a crocodile, according to another, it is a monster with the body of a hippopotamus, lion paws and mane, the mouth of a crocodile. It lives in the Duat.

She ate a person's heart if great The Ennead pronounced a guilty verdict on him at the afterlife court Osiris in Amenti. In the tombs of the pharaohs, Ammat was depicted not as a monster, but as a protector.

A character of Slavic mythology. It is called: rus. Baba-yaga, Yaga, yaga-baba, egi-baba, yagaya, Yagishna, Yagabova, Egiboba; belor. Baba Yaga, Baba Yuga, Yaginya; bolg. Baba Yaga; Ukrainian Baba-Yazia, Yazia, Yazi-baba, Gadra; Polish. jędza, babojędza; czech. jezinka, Ježibaba "witch", "forest woman"; v.-Serb. baba jega; slovene. jaga baba, ježi baba.

Historian Petrukhin V.Ya. brings the Proto-Slavic yaga (*yga) closer to the designation of snakes, reptiles, which, in his opinion, indicates the chthonic origins of the image.

In Slavic folklore, Baba Yaga has several stable attributes: she can conjure, fly in a mortar, lives on the border of the forest in a hut on chicken legs (or propped up with pancakes), surrounded by a fence of human bones with skulls. She lures people to her. She pursues her victims in a mortar, driving her with a pestle and covering the trail with a broom (broom).

In the former Slavic lands Carinthia in Austria "Baba Yaga Pehtra" (German. Pechtrababajagen) is a ceremonial ritual character.

In fairy tales , she acts in three incarnations:

• Yaga-bogatyrsha has a kladentsom sword and fights on equal terms with the bogatyrs.
• Yaga the kidnapper steals children.
• Yaga, the giver, greets the hero or heroine affably, treats her deliciously, soars in the bathhouse, gives useful advice, presents rich and wonderful gifts.

The appearance (bone leg, iron teeth, long gray hair, sagging breasts, the ability to smell someone else's, etc.) indicates a connection with demonic characters of another world, the dead (a hut as a domovina-coffin); attributes, occupations and supernatural abilities — a mortar and a pest, an oven (where she roasts the abducted) spinning, flying through the air in a mortar, on a broomstick — also refer to female mythological characters, witches. The image of Baba Yaga is associated with legends about the hero's transition to the other world.

A character of Slavic mythology. It is called: rus. Baba-yaga, Yaga, yaga-baba, egi-baba, yagaya, Yagishna, Yagabova, Egiboba; belor. Baba Yaga, Baba Yuga, Yaginya; bolg. Baba Yaga; Ukrainian Baba-Yazia, Yazia, Yazi-baba, Gadra; Polish. jędza, babojędza; czech. jezinka, Ježibaba "witch", "forest woman"; v.-Serb. baba jega; slovene. jaga baba, ježi baba.

Historian Petrukhin V.Ya. brings the Proto-Slavic yaga (*yga) closer to the designation of snakes, reptiles, which, in his opinion, indicates the chthonic origins of the image.

In Slavic folklore, Baba Yaga has several stable attributes: she can conjure, fly in a mortar, lives on the border of the forest in a hut on chicken legs (or propped up with pancakes), surrounded by a fence of human bones with skulls. She lures people to her. She pursues her victims in a mortar, driving her with a pestle and covering the trail with a broom (broom).

In the former Slavic lands Carinthia in Austria "Baba Yaga Pehtra" (German. Pechtrababajagen) is a ceremonial ritual character.

In fairy tales , she acts in three incarnations:

• Yaga-bogatyrsha has a kladentsom sword and fights on equal terms with the bogatyrs.
• Yaga the kidnapper steals children.
• Yaga, the giver, greets the hero or heroine affably, treats her deliciously, soars in the bathhouse, gives useful advice, presents rich and wonderful gifts.

The appearance (bone leg, iron teeth, long gray hair, sagging breasts, the ability to smell someone else's, etc.) indicates a connection with demonic characters of another world, the dead (a hut as a domovina-coffin); attributes, occupations and supernatural abilities — a mortar and a pest, an oven (where she roasts the abducted) spinning, flying through the air in a mortar, on a broomstick — also refer to female mythological characters, witches. The image of Baba Yaga is associated with legends about the hero's transition to the other world.

Creatures from Filipino folklore, described as winged people, or half-humans, half-birds. It is believed that it launches its proboscis into the uterus of a pregnant woman and sucks blood from an unborn child through it.

Creatures from Filipino folklore, described as winged people, or half-humans, half-birds. It is believed that it launches its proboscis into the uterus of a pregnant woman and sucks blood from an unborn child through it.

El Cuco (or Cucuy, Coca, Cook, Coco) is a mystical ghost monster that is mentioned in scary stories for children in many Latin American and Portuguese–speaking countries. In its cultural significance, it is similar to the American Boogeyman and Babai from Slavic folklore.

El Cuco has a gender, although it is impossible to distinguish him by the appearance of the monster. At the same time, the folklore names of creatures of different sexes are different: Kuko is a male monster, and Kuka is a female, .

The myth of El Cuco originated in the countries of Portugal and Spain. The Spanish word "coco" ("coco") comes from the Portuguese "coco" ("cotco") – the so-called ghost with a pumpkin instead of a head. The word "coco" is used colloquially to refer to a human head in Portuguese and Spanish. Also "coco" means "skull". The word "cocuruto" in Portuguese means "crown" (and also "top" if we are talking about a hill or mountain). From the Basque language, "gogo" translates as "spirit". In Spanish mythology, "Crouga" is the name of a little–known deity to whom gifts were presented.

In many Latin American countries, the monster is often called El Cucuy. In northern New Mexico and southern Colorado, where the Hispanic population predominates, the creature is called "Coco Man".

El Cuco kidnaps and devours children. He can swallow a child right away without leaving a trace, or maybe, being a ghost, he can inhabit him and take him away to no one knows where. The monster comes to the naughty children, climbs on the roof and watches them.

This creature is often compared to the devil, contrasting with the guardian angel. There is a version that initially El Cuco was the spirit of a deceased person.

There is no generally accepted description of El Cuco, because he is portrayed differently in different countries. All descriptions of the creature agree that it is very scary to look at. He is described as a shapeless figure or a hairy monster that hides in closets or under beds. In the Middle Ages, at festivals, the creature was depicted as a female dragon. In Brazilian folklore, the monster is depicted as a humanoid female alligator and is called a Cook.

In Portugal, El Cuco's head is traditionally depicted as a carved vegetable lantern made of pumpkin, with two eyes and a mouth and a candle inside. He is also represented as a warrior carrying his own severed head.

Interestingly, in 1498, the sailor Vasco da Gama named the fruit of the Polynesian palm "coco", recalling the mythical creature. The word "coconut" comes from here.

The image of this monster has been used many times in the culture of different countries, ranging from Francisco Goya's 1799 work entitled "The Arrival of El Cucuy", to Stephen King's modern novel "The Outsider" ("The Outsider", 2018).

Tiny kind elves of Welsh folklore, helping with the housework.

Tiny kind elves of Welsh folklore, helping with the housework.

Magical folk from Germanic-Scandinavian and Celtic folklore. They are also known by the names alva (Scandinavian), sida (Ancient Irish). The word "elf" itself is associated by some researchers with the Roman root "alb" — "white", according to another version it came from the Welsh "ellyl" or the Irish "aillil" — "shining", going back to the Sumerian "ellu" ("shining"). According to the descriptions of elves and fairies differ little.

Being benevolent to people. Descriptions of elves in various mythologies vary, but, as a rule, they are beautiful, light (sometimes even glowing) creatures, spirits of the forest. Sometimes they kidnap people (or their belongings) by taking them to their country, where a person has lost track of vermin. Sometimes they dance in forests or meadows in the form of lights, leaving trampled areas.

A creature from Greek folklore. This is an anthropomorphic inhabitant of the underworld who can change her appearance, but always has a bronze leg and a flaming face. Can have sexual relations with people.

A creature from Greek folklore. This is an anthropomorphic inhabitant of the underworld who can change her appearance, but always has a bronze leg and a flaming face. Can have sexual relations with people.

Pink dolphins are werewolves from Brazilian mythology, living in the waters of the Amazon. At night, they turn into handsome young guys dressed in bright suits of antique cut and large straw hats hiding the blowhole. They go to settlements in search of girls who are able to exert a hypnotic influence and engage in sexual relations.

Russian graves In Belarusian and Russian mythology, a deceased sorcerer or witch doctor who gets up from the grave at midnight and walks around the neighborhood until the first cocks. Can develop a high speed. Has great power. Can attack people and drink blood.

A character of Dolgan fairy tales and the heroic epic olongko. A giant eagle with a beak capable of breaking a human skull.

He is the king of all birds. One of the legends tells about the size of the bird, where it was carried on eight horses, and in which the Exekyu swallows three cows at a time. Sometimes this mythical bird is described as two-headed (or even eight-headed).

Exekyu is also able to transform into a human and in a similar guise act as a legendary hero-king, dressed in heavy armor and with wings on his back.

A character of Dolgan fairy tales and the heroic epic olongko. A giant eagle with a beak capable of breaking a human skull.

He is the king of all birds. One of the legends tells about the size of the bird, where it was carried on eight horses, and in which the Exekyu swallows three cows at a time. Sometimes this mythical bird is described as two-headed (or even eight-headed).

Exekyu is also able to transform into a human and in a similar guise act as a legendary hero-king, dressed in heavy armor and with wings on his back.

In Muslim mythology, this is a kind of jinn or fire elemental, which is the soul of a person who died a violent death (every drop of blood of the murdered person arises according to an ifrit). The body of the ifrit is made of basalt, bronze and molten lava. His figure is huge, bursts with heat and glows with a dark orange light. He flies, generates fire, is able to fulfill desires and cause confusion.

Iku-Turso (Iku-Tursas, Meritursas, Tursas, Turisas) is a sea monster from Finnish mythology.

His appearance remains unclear, but he is described with several epithets:

• partalainen (the one who lives on the edge, or alternatively, bearded)
• Tuonen härkä (vol Tuoni, Death)
• tuhatpää (thousand - headed )
• tuhatsarvi (thousand-horned)

It was sometimes said that he lived in Pohjola, but this may be because Pohjola was often perceived as the home of all evil.

Creatures from Japanese folklore that old kimono belts become. At night, these old belts come to life, open the screens and crawl around the house like huge snakes. They can attack people and strangle them in their sleep.

Caleuche This is a mythical ghost ship from mythology and local folklore on the island of Chiloe, in Chile. This is one of the most important myths about the culture of Chile.

According to Chilean legend, it is a large ghost ship sailing the seas around Chiloe (a small island off the coast of Chile) at night. 

According to one version, the ship is endowed with magical power and has its own consciousness and mind. It became a place of permanent residence of the souls of all those who died at sea.

The ship looks like a beautiful and bright white sailboat with 3 masts of 5 sails each, always full of lights and with the sounds of a party on board, but quickly disappears again, leaving no traces of its presence.

Anyone who accidentally sees a "Kaleuche" floating out of the night fog is doomed to death or lifelong bodily suffering.

However, sometimes the creepy crew of the ship invites a random witness to come on board. If he was not afraid, then the ship plunges into the abyss and all the treasures of the underwater world are revealed to a person. The one who will be able to keep what he saw a secret from his neighbors and will not try to get treasures from the bottom on his own will become a brother for the Kaleuche team and will be able to join the merry company whenever he wants.

The ghost ship is also known for its ability to move underwater, as is another famous ghost ship, the Flying Dutchman.

There are different versions of the legend:

• The popular version says that this ship collects the dead from the water and gives them a new life on board as crew members who will spend eternity at parties and celebrations.
• Another version says that a mythical ship will also appear in the seas of Chiloe to enchant fishermen with wonderful music and thus attract them to turn them into slaves-crew members who will be cursed for all eternity, carrying one leg bent on their back.
• There is also a widespread idea that this is a ship of the dead and slave sailors, there is a version that it will also be a magic ship on which the sorcerers of Chiloe arrange their parties and transport goods after this journey. sorcerers return from a journey they make every 3 months to improve their magical abilities. However, it is said that only sorcerers can approach it and use only the Chilote seahorse as a means of transportation, since by order of Millalobo (an analogue of the sea king in the mythology of Chile), other creatures are forbidden to board it or access the ship in other ways.
• Another version is that the crew of the ghost ship enters into magical contracts with certain merchants, guaranteeing them prosperity in exchange for services such as using their houses for parties or other illegal or dark purposes. 

Because of this version of the legend, when a person in Chiloe quickly becomes rich, it is often attributed to his signing a contract with the team Kaleuche. 

Similar rumors spread after the 1960 Valdivia earthquake, because some houses were not affected by the fires that subsequently engulfed Chiloe. 

In the same decade, there were stories that the sounds of a ship dropping anchor could be heard around the homes of many successful traders of the Chiloe archipelago. Allegedly, these were the sounds of Kaleuchen, Imperceptibly delivering goods and treasures to those with whom the contract was concluded. However, most people rejected this supernatural explanation and instead placed the responsibility for the merchant's prosperity on mortals rather than supernatural smugglers.

A house spirit from the mythology of the Shors (a Turkic-speaking people living in the southeastern part of Western Siberia), helping with the household.

In the mythology of the West Siberian Tatars, a forest spirit that appears in the form of a person or various animals. He lives in abandoned hunting huts, loves horses, rides them, confuses his mane, smears it with resin. In the guise of a beautiful woman enters into a love affair with a man. 

In the mythology of the West Siberian Tatars, a forest spirit that appears in the form of a person or various animals. He lives in abandoned hunting huts, loves horses, rides them, confuses his mane, smears it with resin. In the guise of a beautiful woman enters into a love affair with a man. 

Creatures from British mythology.

There are pixies, like mosquitoes (they look like moths shining with a bright yellow light) to a normal human. A typical pixie has red hair and a snub nose. He wears a green jacket, and on his head he wears a huge peaked cap that covers his narrowed eyes, afraid of sunlight.

They can lead you astray and make you wander. They steal horses and drive them through the fields at night until they are exhausted. After that, circles similar to witch rings remain in the fields. If a person steps into such a circle, he will get into a Magical land and stay in it for the rest of his days. However, if you step into the circle with one foot, nothing terrible will happen: a person will see dancing fairies, but they will not be able to hurt him or get him to themselves.

They can turn into hedgehogs.

In Japanese mythology, a kind of water demons-chimeras with a bull's head and spider legs. They exhale poison and love human flesh. Sometimes they work in pairs with other creatures, luring the victim.

Azuki-arai (あずきあらい - the spelling of the name Adzuki-arai in Japanese and Latin) or Fasolemoyka (小豆洗い - the original Japanese spelling of the name Adzuki-arai and its literal translation).

In Japanese folklore, a demon washing red beans in the river and thereby creating a characteristic rustling knock (the sound comes from the void and can be heard even at a dried-up reservoir).

The spirit can also be entertained also by singing the phrase: "azuki togou ka, hito totte kuou ka? Seki-seki!". ("Am I going to grind Adzuki, or take and devour a person's flesh? Seki-seki!")

According to legend, anyone who gets too close to the place where the song sounds will inevitably fall into the water.

Although adzuki-araya has rarely been seen, since, despite his terrible song, he is a timid and harmless creature, he is often described as a short man with a grotesque appearance: a large balding head, crooked teeth, thin mustache and large bulging yellow eyes. Sometimes it has the appearance of a child, an old man or an old woman of small stature. The spirit wears torn clothes and forever bends over his vessel in which he washes adzuki beans.

According to one version, it may be the restless spirit of the boy.

A character of Slavic mythology. It is called: rus. Baba-yaga, Yaga, yaga-baba, egi-baba, yagaya, Yagishna, Yagabova, Egiboba; belor. Baba Yaga, Baba Yuga, Yaginya; bolg. Baba Yaga; Ukrainian Baba-Yazia, Yazia, Yazi-baba, Gadra; Polish. jędza, babojędza; czech. jezinka, Ježibaba "witch", "forest woman"; v.-Serb. baba jega; slovene. jaga baba, ježi baba.

Historian Petrukhin V.Ya. brings the Proto-Slavic yaga (*yga) closer to the designation of snakes, reptiles, which, in his opinion, indicates the chthonic origins of the image.

In Slavic folklore, Baba Yaga has several stable attributes: she can conjure, fly in a mortar, lives on the border of the forest in a hut on chicken legs (or propped up with pancakes), surrounded by a fence of human bones with skulls. She lures people to her. She pursues her victims in a mortar, driving her with a pestle and covering the trail with a broom (broom).

In the former Slavic lands Carinthia in Austria "Baba Yaga Pehtra" (German. Pechtrababajagen) is a ceremonial ritual character.

In fairy tales , she acts in three incarnations:

• Yaga-bogatyrsha has a kladentsom sword and fights on equal terms with the bogatyrs.
• Yaga the kidnapper steals children.
• Yaga, the giver, greets the hero or heroine affably, treats her deliciously, soars in the bathhouse, gives useful advice, presents rich and wonderful gifts.

The appearance (bone leg, iron teeth, long gray hair, sagging breasts, the ability to smell someone else's, etc.) indicates a connection with demonic characters of another world, the dead (a hut as a domovina-coffin); attributes, occupations and supernatural abilities — a mortar and a pest, an oven (where she roasts the abducted) spinning, flying through the air in a mortar, on a broomstick — also refer to female mythological characters, witches. The image of Baba Yaga is associated with legends about the hero's transition to the other world.

A Chinese monster from the Catalog of Mountains and Seas, a ram with nine tails and four ears, as well as two eyes on its back.

The name of the creature differs in different editions of the book: in the first edition of 1965 — it is called Fato, in the second, 1987 — Futo.It is difficult to say whether Fato is the same Bochi, or they are different creatures, but the similarity of the texts is obvious.​‌‌‌​‌‌ ​​‌‌‌‌

A Chinese monster from the Catalog of Mountains and Seas, a ram with nine tails and four ears, as well as two eyes on its back.

The name of the creature differs in different editions of the book: in the first edition of 1965 — it is called Fato, in the second, 1987 — Futo.It is difficult to say whether Fato is the same Bochi, or they are different creatures, but the similarity of the texts is obvious.​‌‌‌​‌‌ ​​‌‌‌‌

In Scottish and Irish mythology, a monstrous giant with one eye, one leg and one arm growing from the middle of his chest.

In Scottish and Irish mythology, a monstrous giant with one eye, one leg and one arm growing from the middle of his chest.

Fairy in Celtic and Germanic folklore is a mythological being of metaphysical nature, possessing inexplicable, supernatural abilities, leading a secretive lifestyle, but sometimes interfering in a person's daily life and often causing harm.

Fairies are also called wig (witch), peri, fairy, pixie, etc. It is believed that the word "fairy" was borrowed from the Old French "faerie", which covered everything that somehow related to the place of residence and activities of groups of mythological "little people" (faie; later fee). The source of the French term is the Latin fata, used in the feminine gender in the languages of the Romance group, which was derived from fatum ("predicted", "prophetic").

According to the encyclopedia of Celtic mythology, the folk ideas about fairies that existed among the Irish and Welsh were practically no different from each other. In both places, hills were considered to be the home of fairies, although in Wales the place of the "fairy hill" was often occupied by lakes. In both Ireland and Wales, fairies, although they fought and married each other, were considered semi-immortal. Both of them stole children from people, stealing them right out of the cradle, and their offspring, on the contrary, were thrown into the families of ordinary mortals. And there and there fairies could cast spells on men and women. Both the Irish and the Welsh fairies simply adored music and dancing, spending their lives in incredible luxury and splendor. Another significant feature of their similarity is their tiny stature, but this is probably nothing more than a consequence of the literary tradition, the beginning of which was laid by none other than Shakespeare. In authentic folklore legends, both Gaels and Britons have fairies at least as tall as a human.

In the second half of the XIX century, fairies acquired not only anthropomorphic features of appearance, but also wings. Also, various magical abilities began to be attributed to fairies - from turning themselves into animals to causing trouble and displaying remarkable strength.

Regarding the origin of fairies, there are significant discrepancies in the folklore of different peoples; at different times and in different localities they were considered the souls of the dead, demons, angels, beings of an intermediate or separate stage of evolution, aliens from other worlds, spirits of nature, etc. Fairies have tightly entered the culture of different peoples and are reflected in literature, music, films and games.

Now fairies are definitely described as kind little creatures, nature spirits with magical properties. These ideas have taken root in people thanks to the popularization of the image of fairies in fairy tales and cartoons. This image has become predominantly mythical. Various phenomena that used to be associated with fairies are now called "poltergeist" (throwing stones, blowing out candles, dropping utensils from shelves, letting smoke into the house), "aliens" (kidnapping a person and entering into an intimate relationship with him), "anomalous zone" (mortals entering the realm of fairies can to spend up to 900 years here, which seem to them only one night), etc. Thus, the original fairies and their tricks are in the past, they have been replaced by representatives of modern mythology. However, in Germany and the UK, you can still find people who have met fairies (and even photographed and videotaped). In addition, from time to time there is material evidence of the existence of fairies in the form of dead (often mummified) bodies, along with the corpses of chupacabras, mermaids and aliens.

Fairy in Celtic and Germanic folklore is a mythological being of metaphysical nature, possessing inexplicable, supernatural abilities, leading a secretive lifestyle, but sometimes interfering in a person's daily life and often causing harm.

Fairies are also called wig (witch), peri, fairy, pixie, etc. It is believed that the word "fairy" was borrowed from the Old French "faerie", which covered everything that somehow related to the place of residence and activities of groups of mythological "little people" (faie; later fee). The source of the French term is the Latin fata, used in the feminine gender in the languages of the Romance group, which was derived from fatum ("predicted", "prophetic").

According to the encyclopedia of Celtic mythology, the folk ideas about fairies that existed among the Irish and Welsh were practically no different from each other. In both places, hills were considered to be the home of fairies, although in Wales the place of the "fairy hill" was often occupied by lakes. In both Ireland and Wales, fairies, although they fought and married each other, were considered semi-immortal. Both of them stole children from people, stealing them right out of the cradle, and their offspring, on the contrary, were thrown into the families of ordinary mortals. And there and there fairies could cast spells on men and women. Both the Irish and the Welsh fairies simply adored music and dancing, spending their lives in incredible luxury and splendor. Another significant feature of their similarity is their tiny stature, but this is probably nothing more than a consequence of the literary tradition, the beginning of which was laid by none other than Shakespeare. In authentic folklore legends, both Gaels and Britons have fairies at least as tall as a human.

In the second half of the XIX century, fairies acquired not only anthropomorphic features of appearance, but also wings. Also, various magical abilities began to be attributed to fairies - from turning themselves into animals to causing trouble and displaying remarkable strength.

Regarding the origin of fairies, there are significant discrepancies in the folklore of different peoples; at different times and in different localities they were considered the souls of the dead, demons, angels, beings of an intermediate or separate stage of evolution, aliens from other worlds, spirits of nature, etc. Fairies have tightly entered the culture of different peoples and are reflected in literature, music, films and games.

Now fairies are definitely described as kind little creatures, nature spirits with magical properties. These ideas have taken root in people thanks to the popularization of the image of fairies in fairy tales and cartoons. This image has become predominantly mythical. Various phenomena that used to be associated with fairies are now called "poltergeist" (throwing stones, blowing out candles, dropping utensils from shelves, letting smoke into the house), "aliens" (kidnapping a person and entering into an intimate relationship with him), "anomalous zone" (mortals entering the realm of fairies can to spend up to 900 years here, which seem to them only one night), etc. Thus, the original fairies and their tricks are in the past, they have been replaced by representatives of modern mythology. However, in Germany and the UK, you can still find people who have met fairies (and even photographed and videotaped). In addition, from time to time there is material evidence of the existence of fairies in the form of dead (often mummified) bodies, along with the corpses of chupacabras, mermaids and aliens.

Water Spirits The Highlands of Scotland. She lived in the Fedal Lake (Loch na Figel) in Harloch, and it was believed that she seduces men and drags them under the water.

Water Spirits The Highlands of Scotland. She lived in the Fedal Lake (Loch na Figel) in Harloch, and it was believed that she seduces men and drags them under the water.

A kind of fairy from Suffolk. They are small and very funny creatures. It was believed that the person who disturbed their peace, climbing the stairs on the same day in any of the houses on Tavern Street, noticed that large bright sparks were flying from under his soles. Sometimes they kidnapped children.

A kind of fairy from Suffolk. They are small and very funny creatures. It was believed that the person who disturbed their peace, climbing the stairs on the same day in any of the houses on Tavern Street, noticed that large bright sparks were flying from under his soles. Sometimes they kidnapped children.

A kind of fairy from Suffolk. They are small and very funny creatures. It was believed that the person who disturbed their peace, climbing the stairs on the same day in any of the houses on Tavern Street, noticed that large bright sparks were flying from under his soles. Sometimes they kidnapped children.

The spirit-owner of the field in the mythology of the Eastern Slavs was called a Field Man or Field (Belor. palyavik, Ukrainian polovik).

It is described mainly as a humanoid creature with individual animal, plant and demonic features, which is sometimes accompanied by a strong wind and sparks or lights. Usually this is a tall, long-legged man, overgrown with fiery-colored hair, with bulging eyes, horns, a long tail with a tassel at the end, a beard of ears.

Ukrainians also believed that he had ears like a calf, claws, large teeth and wings.

In the Novgorod province, they thought that Polevoy was dressed all in white, that he was gray-haired, and also in Ukraine they imagined that he was all white as snow, or that he was an old man with a white beard.

In Belarus, the field worker was depicted in long clothes, in bast shoes and with a cane in his hands.

In the Orel province, on the contrary, he was described as a naked, earth-black man with grass-like hair and multicolored eyes (the personification of the field).

In bylichki and byvalschiny, the field can take the form of both a young "hefty fellow" and a small ugly old man, can pretend to be an acquaintance or an animal (for example, a bull or a goat), can change its height depending on the surrounding vegetation.

It was generally believed that each field should have one and only fieldworm living in various terrain irregularities. The time of his activity is more often at noon or a sultry day. He protects the field, affects its fertility and the well-being of the cattle grazing on it.

The field is mostly hostile to a person: it can scare, knock off the road and even kill, as well as harm cattle and crops.

The images of the rarely mentioned lugovik, the land surveyor and his wife, the field hostess, are adjacent to the image of the field worker. The fieldworm has a lot in common with the noonday, the goblin and some other mythological characters.

The spirit-owner of the field in the mythology of the Eastern Slavs was called a Field Man or Field (Belor. palyavik, Ukrainian polovik).

It is described mainly as a humanoid creature with individual animal, plant and demonic features, which is sometimes accompanied by a strong wind and sparks or lights. Usually this is a tall, long-legged man, overgrown with fiery-colored hair, with bulging eyes, horns, a long tail with a tassel at the end, a beard of ears.

Ukrainians also believed that he had ears like a calf, claws, large teeth and wings.

In the Novgorod province, they thought that Polevoy was dressed all in white, that he was gray-haired, and also in Ukraine they imagined that he was all white as snow, or that he was an old man with a white beard.

In Belarus, the field worker was depicted in long clothes, in bast shoes and with a cane in his hands.

In the Orel province, on the contrary, he was described as a naked, earth-black man with grass-like hair and multicolored eyes (the personification of the field).

In bylichki and byvalschiny, the field can take the form of both a young "hefty fellow" and a small ugly old man, can pretend to be an acquaintance or an animal (for example, a bull or a goat), can change its height depending on the surrounding vegetation.

It was generally believed that each field should have one and only fieldworm living in various terrain irregularities. The time of his activity is more often at noon or a sultry day. He protects the field, affects its fertility and the well-being of the cattle grazing on it.

The field is mostly hostile to a person: it can scare, knock off the road and even kill, as well as harm cattle and crops.

The images of the rarely mentioned lugovik, the land surveyor and his wife, the field hostess, are adjacent to the image of the field worker. The fieldworm has a lot in common with the noonday, the goblin and some other mythological characters.

In the folklore of the Orkney and Shetland Islands, a race of amphibious people who kidnap people. They are equipped with fins that disguise themselves on the ground as human clothing. They move incredibly fast across the sea in their boats, in which the sails are never visible. They can turn into seals or fish, they know where to look for things lost by people.

In the folklore of the Orkney and Shetland Islands, a race of amphibious people who kidnap people. They are equipped with fins that disguise themselves on the ground as human clothing. They move incredibly fast across the sea in their boats, in which the sails are never visible. They can turn into seals or fish, they know where to look for things lost by people.

In the folklore of the Orkney and Shetland Islands, a race of amphibious people who kidnap people. They are equipped with fins that disguise themselves on the ground as human clothing. They move incredibly fast across the sea in their boats, in which the sails are never visible. They can turn into seals or fish, they know where to look for things lost by people.

Lov or Lol is a soul in Komi mythology. The soul is located in the human head and is responsible for maintaining the vital principle in the body (responsible for breathing).

Unlike the ort, it leaves the body of its owner at the moment of death. It can be seen at this moment: it appears in the form of a butterfly or (mouse, bird, little man) and transforms into a cloud or steam.

A short creature from Italian mythology. They are from one to three feet tall (0.3-0.9 m), with curly hair and bright eyes, usually wears red. Some of them have goat hooves, while others have no legs at all. They wear caps that give them the ability to become invisible.

They live in the forest or in human houses. During the day they hide, and at night they come out and start messing up: they damage livestock, break agricultural tools, break dishes and bend spoons, ruffle the hair of sleeping women and send nightmares to people. Sometimes they can attack a woman and rape her.

A short creature from Italian mythology. They are from one to three feet tall (0.3-0.9 m), with curly hair and bright eyes, usually wears red. Some of them have goat hooves, while others have no legs at all. They wear caps that give them the ability to become invisible.

They live in the forest or in human houses. During the day they hide, and at night they come out and start messing up: they damage livestock, break agricultural tools, break dishes and bend spoons, ruffle the hair of sleeping women and send nightmares to people. Sometimes they can attack a woman and rape her.

A short creature from Italian mythology. They are from one to three feet tall (0.3-0.9 m), with curly hair and bright eyes, usually wears red. Some of them have goat hooves, while others have no legs at all. They wear caps that give them the ability to become invisible.

They live in the forest or in human houses. During the day they hide, and at night they come out and start messing up: they damage livestock, break agricultural tools, break dishes and bend spoons, ruffle the hair of sleeping women and send nightmares to people. Sometimes they can attack a woman and rape her.

In Korean mythology, the evil spirit of a Japanese, in the guise of a red pepper, appearing at dusk and trying to seduce Korean girls.

The period of the greatest spread of superstitions associated with ebosan begins at the end of the XIX century and continues until the end of the 1940s and mostly coincides with the Japanese annexation of Korea.

In Korean mythology, the evil spirit of a Japanese, in the guise of a red pepper, appearing at dusk and trying to seduce Korean girls.

The period of the greatest spread of superstitions associated with ebosan begins at the end of the XIX century and continues until the end of the 1940s and mostly coincides with the Japanese annexation of Korea.

A ghost from Icelandic folklore in the guise of a person or an animal, haunting a certain person or all people from his family. He could be harmless, but more often he caused various troubles, sometimes even tried to ruin.