Ankou

Pronunciation: ahn-koo

Etymology: From the Breton word anken for anguish or grief. Another word given is ankouatt, meaning “to forget.”

Also Known As: Ankow (Cornish), yr Angau (Welsh), L’Ankou, Death, the Grim Reaper, King of Dead, Angel of Death, Death’s Servant

In Breton mythology of Brittany, France, the Ankou is the local personification of death. They come at night either on foot or more often riding in a cart or carriage drawn by four black horses to collect the souls of the newly dead and take them to the Lands of the Dead.

Pre-History

With scant evidence, but the persistent belief in the Ankou prevailing, there are thoughts among scholars that the Ankou might be a surviving tradition of a local Celtic Death God or Goddess. It has been suggested by the 19th-century writer, Anatole le Braz that the belief of the Ankou goes back to the dolmen-builders of prehistoric Brittany.

Description

Imagery of the Ankou can be found throughout many of the old Celtic countries such as Ireland, Wales, Cornwall and Brittany. One example is found on a baptismal font in La Martyre where the Ankou is shown holding a human head. The Ankou, like the depictions of the Green Man on many churches are a Pagan holdover and a defiance towards Church Authority.

The Ankou appears as a ghostly skeleton or sometimes as an old man who wears black robes and large, wide-brimmed hat that conceals its face. As a skeleton, the Ankou’s head is able to spin around so he can see in all directions. The Ankou is shown too carrying a scythe that has the sharpened blade upwards instead of downwards. Sometimes he only appears as a shadow carrying a scythe. He is said to drive a black cart or carriage drawn by two horses, one old and one young or there are four black horses. If there are several souls for the Ankou to collect, he will be assisted by two skeletons who help hurl them into the cart. A cold gust of wind is said to follow in the Ankou’s wake as he travels.

Aside from collecting souls, the Ankou when there is more than one, are guardians of cemeteries. And sometimes the Ankou of a cemetery is the first person to die in the year who is then tasked with collecting the souls of the dead and lead them to the afterlife.

Karrigell an Ankou – The Wheelbarrow of Ankou, he is heralded by the sound of squealing railways wheels outside a person’s home.

Labous an Ankou – The Death Bird, the cry of an owl heralds the arrival of the Ankou.

King Of The Dead – In some legends, the Ankou is the King of the Dead. Each of his subjects have their path that they follow their path through the Underworld or Afterlife.

Psycho-Pomp

Regardless of the description of the Ankou that you go by, their job is that of a psychopomp, an entity that guides and takes the souls of the deceased to the afterlife. The persistence of the Ankou has continued into the 21st century where it is recognized more as the Grim Reaper.

Though he is often shown carrying a scythe, the Ankou doesn’t have to kill anyone, just his presence and arrival signals that someone’s time has come. The Ankou’s role as psycho-pomp also sees him as something of a protector of the dead.

Death’s Henchman – In “The Legend of Death” by Anatole Le Braz, the Ankou is a henchman to Death, protecting the graveyard and souls around it, collecting them for the afterlife when it is their time. The last person to die in the year for their parish, becomes the Ankou for the following year. In any year where there have been more deaths than usual, the phrase: “War ma fé, heman zo eun Anko drouk” is said. Translated, it means: “On my faith, this one is a nasty Ankou.”

New House – It is believed that the Ankou awaits in every new house to claim the life of the first living being to enter it. For that reason, a tradition began in the Breton Commune of Quimperlé to sacrifice a rooster and spread out its blood on the foundations of every house being built, that way the Ankou could collect the soul of the rooster.

Omen Of Death

To see, hear or approach the Ankou is an omen of death. However, it is with the understanding that to see the Ankou, is something of a blessing in disguise, as the individual is often given the time to be able to say their goodbyes and get affairs in order.

Your Soul Has Been Collected, Now What?

Well now, that really all depends on what you believe. For some, that’s it, no more, finis. For others, there’s going to be some sort of afterlife that the Ankou is going to take you for final judgment, whether that be a Heaven or Hell of some sort, or even just a Purgatory where the soul is in limbo forever.

There’s plenty of speculation and evidence in surviving Celtic stories that they likely believed in reincarnation as other religions and cultures have. Ultimately, even with the arrival of Christianity, the soul continues on in some form and the Ankou is going to take it there.

The Bretons were no different than their other Celtic kin, death is a part of life. The soul continues somewhere, even if we aren’t in agreement of where that is.

Fairy

In Ireland, the Ankou is seen as a type of fairy versus a ghost or spirit of some sort. Which makes sense where distinctions between the three are easily hashed out. Yet also a bit confusing, as most people will think of the small Victorian Flower Fairies that are small and have wings like Tinkerbell of Peter Pan fame. In the more deeper studies of Celtic or Irish folklore, faeries are a type of spirit, not just another race of beings with numerous various types. Older linguistics and translations show that faeries are the spirits of the dead and the Realm of Fairy is the Land of the Dead. Which goes right back to making sense to refer to the Ankou as a type of fairy.

Kalan Goañv

A Breton festival that corresponds to October 31st with the celebrations of Halloween and Samhain. Similar to the tradition in the Mexican Dio Los Muertos, the Bretons would feed the Ankou with milk, cider and crepes. The tombstones in cemeteries across Brittany have small cup-like holders that offerings for the dead can be left at.

Night Of Wonders

The Bretons call Christmas Eve the “Night of Wonders.” During this time, the Ankou will pass through anonymously through the crowd attending Midnight Mass. Anyone that the Ankou brushes past will be those who die before the New Year.

French Nursery Rhyme

“O, Lakait ho Troadig” is the name of a nursery rhyme that dates back to the 16th century. The Ankou is mentioned where each time the rhyme progresses, a new word in introduced that then becomes the first word in the series.

Irish Proverb

“When Ankou comes, he will not go away empty.”

Storytime

There are a few stories involving the Ankou that I came across while researching this figure.

Story One – First Child

In some stories, the Ankou is said to the first child of Adam and Eve…. Which would make him Cain, if we go by most versions and translations of the Bible.

Right then…

Story Two – Drunken Friends

This story sees three friends who were drunk and of course, walking home late one night. The three came across an old man on a rickety cart. Two of the friends began to shout at the old man, not realizing that this it he Ankou. Then they began throwing stones that when the axle on the cart broke, the two ran off.

As for the third friend, he felt bad and went to help the old man. He found a branch and came back with that to replace the broken axle. Then he took the shoelaces off his shoes to give the Ankou to tie it in place.

The next morning, the two friends who had thrown stones were found dead. As for the third friend, who had stayed to help, his hair turned white. He never spoke in any detail about what happened that night.

If we have the story, the guy must have told someone or written it down.

Story Three – The Cruel Prince

In this story, there was once a cruel landowner that challenged Death. The landowner? A petty, spoiled and entitled Prince. This Prince was out hunting, chasing down a white stag, an animal given special status in Celtic lore. As the Prince and his companions chased the white stag, they encountered a dark figure sitting atop a white horse. Infuriated that this person dared to trespass on his lands, the Prince challenged the stranger. Whoever killed the stag could not only keep the hide and meat but could also determine the fate of the loser. The stranger agreed, speaking in a soft, eerie voice that unnerved those who heard him.

To the Prince’s horror, the hunt was over faster than he anticipated. No matter how hard he rode, how fast he drew his bow, the stranger was faster still and succeeded at bringing down the deer. Angry at his loss, the Prince had his men surround the stranger, declaring that he would bring back two trophies that night. The white stag and the stranger.

The stranger laughed, revealing himself then to be Death, telling the Prince that since he loved to hunt so much, he could have the stag and all the dead of the world. The Prince was then cursed to become an Ankou or a Ghoul, forever collecting the souls of the dead.

Story Four – The Blacksmith’s Story

In this story, there is a blacksmith by the name of Fanch ar Floc’h who was very engrossed with his work on Christmas Eve, that he missed the Midnight Mass. He worked late into the midnight hour, (held sacred in some European cultures, the witching hour when magic happens) when the Ankou arrived seeking to have his scythe repaired. Fanch knew full well who his midnight visitor was and he worked on the scythe tirelessly, dying at the dawn of Christmas Morning.

Story Five – The Coach of the Dead

This story was first recorded by the Breton poet and folklorist Anatole Le Braz in 1890. The legend is much older, having been passed on through oral tradition.

A young man was curious one evening when he heard the sound of the Ankou’s axles as they creaked. The man ran out to a clump of hazel where he hid watched for the Ankou’s arrival. As the cart passed by, it suddenly stopped and one of the Ankou’s skeletal companions went to where the young man hid to cut a branch of hazel to repair the axle. The young believed had been spotted by the Ankou and was relieved when the cart soon left. However, when morning came, the young man was found dead.

Story Six – The Blocked Road

Three brothers are returning home after a night of partying and quiet drunk. The three decide they will pull a prank on the first carriage to pass through on a nearby road. They do so by blocking the path with a large, dead tree.

Later in the evening, the brothers were awoken by loud banging on their door and a voice yelling that they go and remove the tree blocking the path. The voice knows that it was the boys who pulled this stunt.

When the three opened the door to look, no one was there, but they could not close the door again no matter how hard they tried. The boys called out, asking who was there. Once more the voice boomed, ordering them to go to the road that they blocked.

Freaked, the brothers went out, finding that the stranger they thought to find was the Ankou. The Ankou explained that he had lost an hour of his time due to this stunt and as a result, they would all die one hour sooner. The Ankou then added, that the three were lucky, had they not come out when they did, they would have owed him a year of their lives for each minute that he lost.

Syno-Deities & Entities

Arawn – The Celtic god of the Dead, the Ankou is sometimes equated with him.

Bag an Noz – The Boat of Night, those who live along the sea-shore in Brittany tell of how the last person to drown in the year, will roam the seas at night to collect the souls of the drowned and guide them to the Afterlife, just as the Ankou does on land. It is a ghost ship that appears when ever something bad is about to happen and disappears when people come to close. The crew of this boat are said to call out soul-wrenching sounds.

Charon – The Greek ferryman of the dead has also been equated with the Ankou due to similar garb and taking souls to the Afterlife.

Church Grim – Or the Grim, in English and Scandinavian lore it is a black dog that has been killed and buried in the graveyard at either the beginning or end of the year in order to protect the church and graveyard. Other animals such as lambs, boars or horses.

Crom Dubh – This one is a bit of a stretch. Crom Dubh was an ancient Celtic fertility god who demanded human sacrifices every year, of which, the preferred method was decapitation. Eventually the god fell out of favor and somehow this god becomes a spirit seekings corpses and eventually becoming the Dullahan.

Death Coach – A general Northern European, especially in Ireland where it is called the Cóiste Bodhar. The Death Coach is known for arriving to collect the soul of a deceased person. Once it arrives on earth to collect a soul, it will not leave empty. It is a black coach or carriage that is driven or led by a headless horseman who is often identified with the Dullahan.

The Dullahan – also known as Dulachán meaning “dark man” or “without a head.” This being is a headless fairy often seen dressed in black and riding a black headless horse while carrying his head under an arm or inner thigh. The Dullahan is armed with a whip made from a human spine. Death occurs wherever the Dullahan ceases riding and when it calls out a name, the person called dies. Death can also come if the Dullahan tosses a bucket of blood at a person who has been watching it.

In other versions, the Dullahan rides a black carriage. Sometimes they are accompanied by a banshee. Nothing can stop the Dullahan from claiming a victim save the payment of gold.

Grim Reaper – Essentially, the Grim Reaper and Ankou are largely the same entity, both wear the black robes and carry a scythe. The Grim Reaper is very much so the modern Ankou, appearing in several various media and literature.

Santa Muerte The female version of the Grim Reaper. Her imagery is very similar in appearance to the Ankou and Grim Reaper with wearing robes and wielding a scythe. Santa Muerte is worshiped primarily among many Hispanics & Latinos, especially in places like Mexico.

Black-Eyed Children

Also Called: Black-Eyed Kids

Warning – It is said that Black-Eyed Children only approach those that already know about them. If you don’t want to risk that one of these entities approaches you, don’t read further.

That said, stories surrounding Black-Eyed children is an interesting American Urban Legend that begins in 1996. Most of the stories and encounters seem to fit in the same vein as ghost stories that get passed on with no real hard evidence or proof. After all, any adult can have an unsettling encounter with a child and then later claim it as a black-eyed child.

Description

For the most part, Black-Eyed children are going to look like ordinary human children typically between the ages of 6 and 16. What sets them apart from regular children is that Black-eyed children have pale skin and black eyes, as in the whole eye is black. We are talking about the white of the eyes, known as the sclera, not just the pupils are black. In some stories, people say these “children” have talon-like feet.

These “children” are often encountered trying to hitchhike, beg or approach the doorsteps of a home where an adult is at. For some encounters, the children appear to stand very still, they’re dressed in outdated clothing or they’re very persistent in the need to come into the house or to get a ride home.

Those who report having seen these “children,” claim feelings of dread.

The Urban Legend

1996 is when we get the first tabloid coverage of Black-Eyed children. These tabloid stories would claim that sightings of these unsettling children date back to the 1980’s with some stories claiming as far back as the 1950’s.

The first such stories were written by Brian Bethel, a Texas reporter on a “ghost-related mailing list.” Bethel tells of encountering two black-eyed children in Abilene, Texas 1996. He had been out late one night and had stopped in a parking lot near a movie theater. As he was busy in his car writing a check, that is when two young boys approached his car. It wasn’t until he rolled down his window to talk to them that Bethel felt an immediate sense of fear that he couldn’t explain.

Apparently, the boys wanted to see a movie but had forgotten their money. Could Bethel please give them a ride? What was unnerving for Bethel is the assurances from the older boy that they were just two kids and didn’t have a gun. Bethel noted that the movie the two wanted to see had already started and that by the time he could have gotten them home and back, the movie would be almost over.

Bethel notes in his story how when he broke eye contact with the kids, his fear became overwhelming and that after he broke eye contact that the eyes of the kids turned completely black. How the older boy started to get upset with Bethel’s excuses of not letting them get in the car to give them a ride. That he eventually tore out of the parking lot.

Bethel then says that a second person also had a similar encounter in Portland, Oregon. As for this second encounter, there isn’t much to report that I could find.

In 2012, Bethel would go on to tell his story on the reality T.V. series, “Monsters and Mysteries in America.” There is also a follow-up article that Bethel wrote for the Abilene Reporter-News where he maintains his encounters happened.

Black Eyed Kids – Movie

In 2012, there was a Kickstarter that successfully funded the “Black-Eyed Kids” horror movie.

Midnight Star

The following years after, 2013 would see MSN run an episode on Weekly Strange about black-eyed children. And September of 2014 would see the British tabloid, the Daily Star would run a series of three front-page stories with people claiming to have seen these children. Of course, this was all connected to the sale of a haunted pub in Staffordshire.

I Wanna Know, I Wanna Know!

That really depends on who you ask. For some, the black-eyed children are a form of a ghost sighting, they might be aliens, demons, or maybe even vampires.

It’s part of what can make it hard to classify Black-Eyed children. They definitely are a paranormal encounter. Most certainly a Cryptid when they’re that hard to classify. Though after a post a few months back, I might say a Tulpa or Thoughtform if new encounters with these things happen after someone has learned about them. It might explain some claims of people having sleep-paralysis attacks and nightmares. As I’ve said before in another post for Slenderman, be careful what you feed these things. For the most part, they’re just unsettling and meant to cause fear.

Stranger danger with some unknown kids? Who wants to be that adult letting them into your car or house and then something happens? Sorry kid, do I know you? Don’t be pulling that Black-Eyed Kid or Children of the Corn routine on me. Yes, it is human nature to help, but if it’s the creepy vibes, drive away, shut the door. Better yet, offer to call the police, social services, or their parents to come help.

Medeina

Etymology – medis “tree” or medė “forest” Lithuanian

Pronunciation: myeh-dyay-NU

Also Called: Medeinė, Meidein, Meidene, Žvorūna, Žvorūnė, vilkmergė (“She-Wolf”)

Medeina is the Lithuanian goddess of the forest and hunt in the Baltic region. As a goddess of the hunt, Medeina has been compared to the Grecian Artemis or Roman Diana.

Attributes

Animal: Bear, Hare, Wolf

Month: August

Planet: Moon

Sphere of Influence: Forests, Wildlife

Lithuanian Depictions

The first images of Medeina show her as a bear.

Lithuanian scholar, Algirdas Julius Greimas says that Medeina is single, a virgin goddess much like Artemis or Diana. Greimas describes her as a beautiful, young and voluptuous huntress who is accompanied by wolves.

Worship

When seen as a bear, Medeina’s worshipers dressed in bear skins during a Winter Solstice ritual.

The scholar, Vykintas Vaitkevičius is reported to have identified five Hare Churches and ten Wolf-Footprints in Eastern Lithuania that are sacred to Medeina. The churches are sacred stones, hills and forests while the paw prints are stones with hollows that look like a paw print.

After the Baptism of Lithuania, Medeina’s cult and worship went in decline.

Her name day is August 21st in Lithuania.

Goddess Of The Hunt/Forest Protector

Whele Medeina is seen as a goddess of the hunt, her actual role is that of protecting the wild animals in the forest from hunters. One way that she would do this is to send out a rabbit or hare to misdirect hunters and get them to chase it.

As Medeina protected the wildlife from Hunters, she was often seen as having dual benign and malign traits. As if scholars couldn’t decide if she were divine or demonic in nature.

The first animal caught in spring would be sacrificed to Medeina.

Shape-Shifter

Medeina is known to take a couple of different forms. The first is that of a young woman, the second is that of a wolf. In her wolf form, Medeina leads a pack of wolves.

Hypatian Codex

A Russian chronicle that dates to around 1252, according to this text, Medeina is one of the pagan deities that was worshiped by the Lithuanian King Mindaugas. Here, Medeina is an unnamed hare goddess.

This text has caused some scholarly discussions whether the name Medeina is the name of the hare goddess or if there are two different goddesses with the same name.

Military Prowess & Might

Any early role of Medeina was in the military aspects of warriors. Medeina would later be replaced by Zemyna, the goddess of Earth who represents agriculture and peasants.

Juodas Kudlotas

I could not find much on this entity. The Juodas kudlotas which translates from “juodas” for black and “kudlotas” for hair is some sort of cross between a hairy animal and a human being, much like sightings of Big Foot or Sasquatch in the U.S. This is a creature that lives in the forests and finds favor with Medeina.

Syno-Deities

Artemis – The Greek goddess of the Hunt.

Diana – The Roman goddess of the Hunt.

Meža Mate – The Forest Mother, she is another goddess associated with Medeina.

Žvorūnė – Also called Žvorūna from the word “žvėris” meaning “beast,” is a Lithuanian goddess of hunting and animals. She is a goddess made mention of in the Malala Chronicle and Chronicle of Ipatius. She has been equated with Medeina. There’s some speculation that Žvoruna may be an epitaph of Medeina and that there might be an older hunting goddess who has since been forgotten.

Viracocha

Also Called: Wiracocha, Wiro Qocha, Wiraqoca, Apu Qun Tiqsi Wiraqutra, Huiracocha, Ticciviracocha, and Con-Tici

Etymology: “Sea Foam”

Epitaphs: Ilya (Light), Ticci (Beginning), Tunuupa, Wiraqoca Pacayacaciq (Instructor)

In Incan and Pre-Incan mythology, Viracocha is the Creator Deity of the cosmos. As a Creator deity, Viracocha is one of the most important gods within the Incan pantheon. Everything stems ultimately from his creation. The universe, Sun, Moon and Stars, right down to civilization itself. Similar to other primordial deities, Viracocha is also associated with the oceans and seas as the source of all life and creation. If it exists, Viracocha created it. Something of a remote god who left the daily grind and workings of the world to other deities, Viracocha was mainly worshiped by the Incan nobility, especially during times of crisis and trouble.

Attributes

Direction: North

Element: Water

Metal: Gold

Month: January

Patron of: Creation

Planet: Sun, Saturn

Sphere of Influence: Creation, Ocean, Storms, Lightning, Rain, Oracles, Language, Ethics, Fertility

Incan Depictions

In Incan art, Viracocha has been shown wearing the Sun as a crown and holding thunder bolts in both hands while tears come from his eyes representing rain. There is a sculpture of Viracocha identified at the ruins of Tiwanaku near Lake Titicaca that shows him weeping.

Under Spanish influence, for example, a Pedro Sarmiento de Gamboa describes Viracocha as a man of average height, white with a white robe and carrying a staff and book in each hand. The Spanish described Viracocha as being the most important of the Incan gods who, being invisible was nowhere, yet everywhere.

In the village of Ollantaytambo in southern Peru, there is a rock facing in the Incan ruins depicts a version of Viracocha known as Wiracochan or Tunupa. This rock carving has been described as having mouth, eyes and nose in an angry expression wearing a crown and by some artists saying the image also has a beard and carrying a sack on its shoulders.

Another figure called Tunupa found in Ollantaytambo was described by Fernando and Edgar Elorrieta Salazar.

What’s In A Name?

Viracocha’s name has been given as meaning “Sea Foam” and alludes to how often many of the stories involving him, have him walking away across the sea to disappear.  When we look into the Quechuan language, alternative names for Viracocha are Tiqsi Huiracocha which can have several meanings. The first part of the name, “tiqsi” can have the meanings of foundation or base. The second part of the name, “wira” mean fat and the third part of the name, “qucha” means lake, sea or reservoir. An interpretation for the name Wiraqucha could mean “Fat or Foam of the Sea.”

Continued historical and archaeological linguistics show that Viracocha’s name could be borrowed from the Aymara language for the name Wila Quta meaning: “wila” for blood and “quta” for lake due to the sacrifices of llamas at Lake Titiqaqa by the pre-Incan Andean cultures in the area.

Viracocha also has several epitaphs that he’s known by that mean Great, All Knowing and Powerful to name a few. Another epitaph is “Tunuupa” that in both the Aymara and Quechua languages breaks down into “Tunu” for a mill or central support pillar and “upa” meaning the bearer or the one who carries. This is a reference to time and the keeping track of time in Incan culture. The other interpretation for the name is “the works that make civilization.”

Further, with the epitaph “Tunuupa,” it likely is a name borrowed from the Bolivian god Thunupa, who is also a creator deity and god of the thunder and weather. Another god is Illapa, also a god of the weather and thunder that Viracocha has been connected too.

Incan Culture & Religion

The Incan culture found in western South America was a very culturally rich and complex society when they were encountered by the Spanish Conquistadors and explorers during their Age of Conquest, roughly 1500 to 1550 C.E.

The Inca held a vast empire that reached from the present-day Colombia to Chile. Their emperor ruled from the city of Cuzco. They worshiped a small pantheon of deities that included Viracocha, the Creator, Inti, the Sun and Chuqui Illa, the Thunder. The constellations that the Incans identified were all associated with celestial animals. The Incans also worshiped places and things that were given extraordinary qualities. These places and things were known as huacas and could include a cave, waterfalls, rivers and even rocks with a notable shape. Essentially these are sacred places.

In the city of Cuzco, there was a temple dedicated to Viracocha. There was a gold statue representing Viracocha inside the Temple of the Sun. Nearby was a local huaca in the form of a stone sacred to Viracocha where sacrifices of brown llamas were notably made. During the festival of Camay that occurred in time of year corresponding to the month of January, offerings were also made to Viracocha that would be tossed into a river and carried away to him. Hymns and prayers dedicated to Viracocha also exist that often began with “O’ Creator.”

Like many cosmic deities, Viracocha was probably identified with the Milky Way as it resembles a great river. His throne was said to be in the sky. All the Sun, Moon and Star deities deferred and obeyed Viracocha’s decrees.

Deific Late Comer

Old and ancient as Viracocha and his worship appears to be, Viracocha likely entered the Incan pantheon as a late comer. Mostly likely in 1438 C.E. during the reign of Emperor Viracocha who took on the god’s name for his own.

For a quasi-historical list of Incan rulers, the eighth ruler took his name from the god Viracocha. According to story, Viracocha appeared in a dream to the king’s son and prince, whom, with the god’s help, raised an army to defend the city of Cuzco when it was attacked by the Chanca. This prince would become the ninth Incan ruler, Pachacuti Inca Yupanqui. He is thought to have lived about 1438 to 1470 C.E. Pachacuti Inca Yupanqui is the ruler is renowned for the Temple of Viracocha and the Temple of the Sun along with the expansion of the Incan empire.

Record Keepers

The Incas didn’t keep any written records. Like many other ancient cultures, there were those responsible for remembering the oral histories and to pass it on. Aiding them in this endeavor, the Incans used sets of knotted strings known as quipus number notations. By this means, the Incan creation myths and other stories would be kept and passed on.

In a comparison to the Roman empire, the Incan were also very tolerant of other religions, so those people whom they either conquered or absorbed into their empire would find their beliefs and deities easily accepted and adapted into Incan religion. One such deity is Pacha Kamaq, a chthonic creator deity revered by the Ichma in southern Peru whose myth was adopted to the Incan creation myths. At the same time, the Incan religion would be thrust on those they conquered and absorbed.

On one hand, yes, we can appreciate the Spanish Conquistadors and the chroniclers they brought with them for getting these myths and history written down. They did suffer from the fallacy of being biased with believing they were hearing dangerous heresies and would treat all the creation myths and other stories accordingly. Which is why many of the myths can and do end up with a Christian influence and the idea of a “white god” is introduced.

Parentage and Family

Parents

Unknown, Incan culture and myths make mention of Viracocha as a survivor of an older generation of gods that no one knows much about.

Consort

Mama Qucha – She is mentioned as Viracocha’s wife in some myth retellings.

Children

Daughters – Mama Killa, Pachamama

SonsInti, Imahmana, Tocapo

Sun & Storm God

Viracocha was worshipped by the Incans as both a Sun and Storm god, which makes sense in his role as a Creation deity. The sun is the source of light by which things can grow and without rain, nothing has what it takes to even grow in the first place.

Cosmic Myths In The Rain

Many of the stories that we have of Incan mythology were recorded by Juan de Betanzos. Naturally, being Spanish, these stories would gain a Christian influence to them.

Rise Of A Deity – In this story, Viracocha first rose up from the waters of Lake Titicaca or the Cave of Paqariq Tampu. This was during a time of darkness that would bring forth light. It is at this time that Viracocha makes the sun, the moon, and stars. He then goes to make humans by breathing life into stones. The first of these creations were mindless giants that displeased Viracocha so he destroyed them in a flood. After the destruction of the giants, Viracocha breathed life into smaller stones to get humans dispersed over the earth.

Taking A Leave Of Absence – Eventually, Viracocha would take his leave of people by heading out over the Pacific Ocean where he walked on the water. He wouldn’t stay away forever as Viracocha is said to have returned as a beggar, teaching humans the basics of civilization and performing a number of miracles. People weren’t inclined to listen to Viracocha’s teaching and eventually fell into infighting and wars. Despite this, Viracocha would still appear to his people in times of trouble.

Incan Flood – As the All-Creator, Viracocha had already created the Earth, Sky and the first people. Giants. There wasn’t any Sun yet at this point. These first people defied Viracocha, angering him such that he decided to kill them all in a flood. This flood lasted for 60 days and nights. This great flood came and drowned everyone, all save two who had hidden themselves in a box. The flood water carried the box holding the two down to the shores of Tihuanaco.

Seeing that there were survivors, Viracocha decided to forgive the two, Manco Cápac, the son of Inti (or Viracocha) and Mama Uqllu who would establish the Incan civilization. Viracocha created more people this time, much smaller to be human beings from clay. These people, Viracocha taught language, songs and civilization too before sending them out into the world through underground passages. It is now, that Viracocha would create the Sun, Moon and stars to illuminate the night sky.

Another legend says that Viracocha fathered the first eight humans from which civilization would arise. Some of these stories will mention Mama Qucha as Viracocha’s wife.

The Cañari People – Hot on the heels of the flood myth is a variation told by the Cañari people about how two brothers managed to escape Viracocha’s flood by climbing up a mountain. After the water receded, the two made a hut. Some time later, the brothers would come home to find that food and drink had been left there for them. This would happen a few more times to peak the curiosity of the brothers who would hide.

Two women would arrive, bringing food. When the brothers came out, the women ran away. The two then prayed to Viracocha, asking that the women return. Viracocha heard and granted their prayer so the women returned. It is from these people, that the Cañari people would come to be.

The Creation of People – Dove tailing on the previous story, Viracocha has created a number of people, humans to send out and populate the Earth. These people, known as Vari Viracocharuna, were left inside the earth, Viracocha created another set of people known as viracohas and it is there people that the god spoke to learn the different aspects and characteristics of the previous group of people he created. The viracochas then headed off to the various caves, streams and rivers, telling the other people that it was time to come forth and populate the land.

Teaching Humankind – This story takes place after the stories of Creation and the Great Flood. Viracocha sends his two sons, Imahmana and Tocapo to visit the tribes to the Northeast or Andesuyo and Northwest or Condesuvo. Viracocha headed straight north towards the city of Cuzco. The intent was to see who would listen to Viracocha’s commands. As the two brothers traveled, they named all the various trees, flowers and plants, teaching the tribes which were edible, which had medicinal properties and which ones were poisonous. Eventually, the three would arrive at the city of Cusco, found in modern-day Peru and the Pacific coast. Here, they would head out, walking over the water to disappear into the horizon.

The Canas People – A side story to the previous one, after Viracocha sent his sons off to go teach the people their stories and teach civilization. As Viracocha traveled north, he would wake people who hadn’t been woken up yet, he passed through the area where the Canas people were. When they emerged from the Earth, they refused to recognize Viracocha. This angered the god as the Canas attacked him and Viracocha caused a nearby mountain to erupt, spewing down fire on the people. Realizing their error, the Canas threw themselves at Viracocha’s feet, begging for his forgiveness which he gave.

Founding The City Of Cuzco – Viracocha continues on to the mountain Urcos where he gave the people there a special statue and founded the city of Cuzco. He would then call forth the Orejones or “big-ears” as they placed large golden discs in their earlobes. These Orejones would become the nobility and ruling class of Cuzco.

His tasks done, Viracocha would head off into the ocean, walking out over it with the other Viracocha joining him. One final bit of advice would be given, to beware of those false men who would claim that they were Viracocha returned.

Right Of Conquest – In this story, Viracocha appeared before Manco Capac, the first Incan ruler, the god gave him a headdress and battle-axe, informing the Manco that the Inca would conquer everyone around them.

Christian Connection

Yes, it’s easy to see how incoming Spaniards would equate Viracocha with Christ and likely influenced many of the myths with a Christian flair.

White God – This is a reference to Viracocha that clearly shows how the incoming Spanish Conquistadors and scholars coming in, learning about local myths instantly equated Viracocha with the Christian god. At first, in the 16th century, early Spanish chroniclers and historians make no mention of Viracocha. In 1553, Pedro Cieza de Leon is the first chronicler to describe Viracocha as a “white god” who has a beard.

It must be noted that in the native legends of the Incas, that there is no mention of Viracocha’s whiteness or beard, causing most modern scholars to agree that it is likely a Spanish addition to the myths. Other deities in Central and South America have also been affected by the Western or European influence of their deities such as Quetzalcoatl from Aztec beliefs and Bochica from Muisca beliefs all becoming described as having beards.

Though that isn’t true of all the Central and South American cultures. Some like the Peruvian Moche culture have pottery that depicted bearded men. The Aché people in Paraguay are also known to have beards. Though the debates and controversy are on with scholars arguing when the arrival of European colonialism began to influence the various native cultures.

Ultimately, equating deities such as Viracocha with a “White God” were readily used by the Spanish Catholics to convert the locals to Christianity. Much of which involved replaced the word God with Viracocha.

Syno-Deities

Pacha Kamaq – The “Earth Maker”, a chthonic creator god worshiped by the Ichma people whose myth would later be adopted by the Inca.

Saturn – It is through Viracocha’s epitaph of Tunuupa that he has been equated with the Roman god Saturn who is a generational god of creation in Roman mythology and beliefs.

Thunupa – The creator god and god of thunder and weather of the Aymara-speaking people in Bolivia.

Curupira

Pronunciation: kuɾuˈpiɾɐ (Portuguese pronunciation)

Also Called: Korupira, Korupira or Urupira.

Etymology: Tupi “kuru’pir” meaning “covered in blisters”, tupi-guarani “curu” Child and “pira” body

The Curupira is a legendary creature found in Brazilian folklore. Most of the stories will describe Curupira as being demonic in nature. A rationale that only makes sense if you’re the one going out exploiting nature and over hunting in the jungle.

Curupira is very clearly a nature spirit and protector of the jungle’s wildlife who takes his role very seriously. Given the number of stories where a hunter dies or vanishes that are attributed to Curupira’s doing, it’s easy to see why he is seen as demonic or in a gray area of attitude towards humans.

Description

The folklore surrounding Curupira is first documented in 1560 by the priest José de Anchieta and the first one he collected. The current versions of the stories tend to blend aspects of West African and European fairy lore into him. Even so, the stories of Curupira have been told by the native Tupi and Guarnani of Brazil for a long time.

There are regional variations to Curupria’s description, most though describe him having a bright red or orange hair and will either be a boy, man or a dwarf whose feet are turned backwards. Living in the jungle and forests of Brazil, Curupira uses his feet to confuse hunters and travelers as his footprints cause people to think he is coming instead of going.

Nothing earns Curupira’s ire more than a poacher or hunter who takes more than they need or those hunting animals with young and offspring.

To try and keep on his good side, some people going into the jungle will leave cigarettes and cachaca as a peace offering that they’re only harvesting or hunting a little bit and not to excess.

Powers

Curupira is also able to create illusions and a high pitch whistle sound to scare his victims into madness. The last bit is that Curupira is sometimes shown riding a peccary, not unlike another Brazilian creature known as Caipora.

Some variations give him super speed or the power of enchantment, transmutation and even increased strength.

Forest Protector

As a protective spirit of the jungle, that is Curpira’s main shtick in that he protects the jungle and its inhabitants from being over hunted and exploited.

T.V. Shows

Beast Master – A female version of Curupira appeared in several episodes. This version appeared as a young, blonde girl dressed in green with the same backwards feet and she could drain humans of their life energy, reducing them to a husk with a husk.

Invisible City – A Netflix Series, this series features a number of characters from Brazilian folklore, including Curupira who appears as a homeless person for much of the first season before revealing himself towards the end of first season. This version of Curupira featured flaming hair, not just red or orange hair.

Tulpa

Etymology: From the Tibetan word “sprul-pa” meaning “emanation” or “manifestation.” “Thought-Form” in English

In Buddhist mysticism, a Tulpa is a thought-form created by either spiritual or mental powers.

The term would later be adopted by Western Mysticism and thought in the 20th-century by Theosophists who would take the Tibetan words: nirmita, tulku, sprul-pa, along with others for the word “tulpa” meaning thoughtform. For Modern, Western practitioners of Theosophy, this thoughtform is seen as some sort of imaginary friend willed into existence that is sentient and capable of having its own free will.

What’s In A Name?

I should slow it down here, as there are several words in Tibetan mysticism and Buddhism that lead to the English use of the word “tulpa.” The main Tibetan word is sprul pa where the first part, “sprul” breaks down to mean “emanate” or “manifest” and the word “pa” is a function of Tibetan language that allows for a verb to be used as a noun. This is where, in English, the translation then becomes “Thoughtform.” Another similar word in Tibetan is “phrul” that not only means “manifestations” and “emanation,” but has several other meanings such as: magic, miracle, jugglery, trick, illusion, conjuring and even black art.

Still another Tibetan word that has been translated to mean “thoughtform” is the word “vilu” or “yid lus” and “yi dam” that are all words for tulpa. Further, there are several schools of mysticism, Asian shamanism, and Buddhism that have this concept found throughout China, the Himalayans, Bhutan, India, Mongolia, Nepal, Russia, Tibet and Tuva.

Buddhism

What the term Tulpa means in Buddhism obviously has differences with how Western mysticism approaches and sees the term.

Indian Buddhism –

In the Pali Samaññaphala Sutta, an early Buddhist text, the manomāyakāya or “mind-made body” ability is listed as a means to a full contemplative life. Other texts comment that this “mind-made body” is how the Gautama Buddha and arhats are able to travel up to the heavenly realms. This same ability is how the Buddha accomplished his multiplication miracle in the Divyavadana where he multiplied his nirmita or emanated form into a countless number of bodies filling the sky. This ability would be something that a Buddha or other enlightened beings would be able to accomplish as well.

As an aside, this sounds more like Astral Projection to me with the “mind-made body.” To be fair, the Buddhist philosopher Vasubandhu, who lived in the 4th to 5th century CE does say that the nirmita is a siddhi or psychic power that Buddhists can master. Other Buddhist philosophers see the nirmita or nirmana as a magical illusion. The Madhyamaka philosophy sees all of reality as empty and that all reality is a form of nirmita or an illusion.

Tibetan Buddhism –

There are several terms, nirmanakaya, sprulsku, sprul-pa that all relate and connect to the word trikaya. This is the Buddhist doctrine of the three bodies of the Buddha. These are often the “emanation bodies” of celestial beings, though there are “unrealized beings” such as those humans create too that are known to exist.

The 14th Dalai Lama is believed by some followers to be an emanation-reincarnation (tulku) of Chenrezig, the Bodhisattva of Compassion. The 14th Dalai Lama has even said in a public statement that his successor might appear while he is still alive as an emanation.

Theosophy

In Theosophy, Annie Besant, in her 1901 book “Thought-Forms” has this term divided into three classes. The form in the shape of the person who created them, those forms resembling objects or people that can potentially gain a soul or spirit or even by the dead and lastly, the forms that represent an “inherent quality” from the astral or mental planes.  This is something abstract like emotions and ideas.

Thought-Forms

In Western occult understanding, the term “thoughtform” is first used as early as 1927 in Evans-Wentz’s translation for the Tibetan Book of the Dead. The Occultist William Walker Atkinson describes thought-forms in his book The Human Aura as simple ethereal objects created from people’s auras. Atkinson explains further in another book of his where thought-forms are astral projections that may or may not look like the person who created them. Or, thought forms are illusions that only those with awakened senses can see.

Alexandra David-Néel is a spiritualist who claims tulpas are capable of developing their own personality and being able to act on their own free will independent of their creator. David-Néel describes this process much like a baby developing in the womb and is later born, able to live outside.

David-Néel says she created her own tulpa in the image of a Friar Tuck like monk. This particular tulpa of David-Néel’s eventually had to be destroy when it became too malevolent. David-Néel notes that she may have created her own hallucination despite others claiming they could see the thoughtforms she created.

I can see how that makes sense, many writers mention how the story they’re working on and the characters they’ve created can seem to take on a life of their own.

Imaginary Friends

With the later part of the 20th Century and early 21st century, the term Tulpa has become popularized as well as secularized with the Western media and mindset. This has mainly meant equating a Tulpa as a form of Imaginary Friend that is consciously willed into being or created.

With tropes used in media and literature, the two terms of Tulpa and Imaginary Friend tend to get used interchangeably. Some stories have the Tulpa or Imaginary Friend able to have a physical manifestation.

Tulpamancers

There are self-described tulpamancers who can be found on such websites such as Reddit or 4chan claiming to practice tulpamancy to create sentient, imaginary friends that live within their head.

Done correctly, from a psychological standpoint, I can see how this practice can be a tool to help build empathy and social skills such as sharing or more easily deal with anxiety. Though given the mention of 4Chan and Reddit, it does become very questionable some of the activities these Tulpamancers are engaging in and if they’re suffering from mental illness and seeing things.

Dangerous

One of the articles that I came across that leaned heavily into the Western Mysticism of Tulpa creation mentioned that the tulpas could be “poisonous.” The article leaned into pseudo-science with sound vibrations and creation. It points out that the problems with the subconscious mind. If a Tulpa were created unintentionally or incorrectly, it could become dangerous or “poisonous” with drawing on darker aspects from the psyche of the person that created it.

In Buddhist Mysticism, a Tulpa is able to eventually become separate and it’s own entity, whereas in Western Mysticism, there’s a tendency to see these Tulpa as not separate, that it will be some sort of servitor and controlled by its maker and dismissed later when no longer needed.

What happens when it becomes independent? What happens if what you thought was a Tulpa or Imaginary Friend turns out not to be?

Tulpa Effect – Cryptids & Spirits

There are several Cryptid encounters, Ghost stories and even sightings of Shadow People that may be connected to what’s called the Tulpa Effect. Where a collective belief has fueled the creation of such a being or entity with enough people believing, hearing the stories and thus, it leads to the creation of an entity, even if such a creation were unintentional.

There have been enough discussions with how the expectations of seeing a ghost can manifest and create one even if the local stories and history don’t properly support it. The most notorious of these would be the Slender Man stories circulating and people claiming encounters that it fizzled out in the true short lived internet media sensation and hype.

An episode of the classic Real Ghost Busters has a quick discussion about the creation of the ghosts of Sherlock Holmes and Watson due to the collective beliefs of many people thinking they had been real people and constantly writing letters to the fictional characters. Just even in the confines of a cartoon, it can be seen how much the concept of Tulpas, Thought-Forms and Imaginary Friends becoming real permeates pop-culture.

With mainstream media, there are many shows and literature where the concept of the Imaginary Friend or Tulpa being willed into existence has become a common trope. From shows such as X-Files, Foster’s Home of Imaginary Friends (even if they didn’t use the term tulpa) to even Puss in Boots Netflix series use these beings as part of the plot for a sentient being that’s created.

With Imaginary Friends, most don’t last beyond childhood and can seem to fade away whereas with Tulpas, those can grow in personality and experience to become their own being that can’t be controlled is often what is cited as the distinction between the two.

Fortean Phenomena

This leads to another concept idea held behind these tulpas that get created through a collective unconscious and belief. In Fortean Phenomena, this concept is called a “window area” where these are places of former religious importance that are now fallen out of use and abandoned. It follows then, that due to religious beliefs, a local deity or entity could have been created and with their former worshipers gone, they continue to find other ways to instill a belief, cause paranormal activity to try and perpetuate a belief in them, thus feeding and keeping themselves from fading away.

Anyone reading or watching Neil Gaiman’s American Gods knows this idea very well.

Changeling: The Dreaming

The creation of Tulpas and Imaginary Friends all sounds like fun and games. The entire discussion of Tulpas reminds me of the Changeling: The Dreaming role-playing game. Instead of the term Tulpa, the term Chimera is used to describe those entities, sentient or non-sentient that are created. That these Chimera are created intentionally or not from human thoughts and emotions or just even the collective unconscious of everyone believing in the same thing. Such entities or object could manifest a physical presence in the world for a short period and when exposed to banality, human doubt, or disbelief, they could be weakened or even destroyed.

Delusions? Hallucinations?

On one hand, when you have so many people claiming the same thing or beliefs, there must be something to it?

The idea of the Tulpas and Imaginary Friends is definitely a concept to stay a little more critical of. Crossing over to Ghost Stories, there’s also enough discussion how the expectations of seeing a ghost can manifest and create one even if the local stories and history don’t properly support it.

Some people have aphantasia and lack the ability to see anything with their imagination or mind’s eye. Other people have an incredibly vivid imagination. Is there an entity there, real, imagined or created? Is it someone who has mental health issues such as schizophrenia? Is it just a good, strong healthy imagination with someone able to strongly visualize?

Plus, not everything encountered will be the result of a tulpa. But it should be part of the line of questioning process when doing the process of elimination. That when you remove the impossible, whatever remains, no matter how improbable, must be the truth.

This one can be hard to define.

Ob-Ugrian Pantheon

The Ob-Ugrian Pantheon and mythology is part of the overall Siberian Mythology, Religions and beliefs. The Ugaric people themselves are the ancestors of the Khanty and Mansi people living in modern Hungary today. Many of whom are connected by linguistics rather than ethnicity.

Heini-Iki

Also known as Kul-iki, he is the god of the Underworld. Heini-iki is also the god of spirits and illnesses. He is the opposite of Numi-Torum, his brother the god of the heavens. Heini-iki is known to take the forms of a cat or dog and sometimes that of a fog that will hide a person from their guardian spirit.

The Khanties from the Surgut region describe Heini-iki as being black in color. In addition, animal sacrifices made to him were to be black in color. These sacrifices were believed to help prevent illnesses and diseases over taking people. To avoid attracting his attention, Heini-iki’s name was not spoken, especially among those sick or dying.

Jelping-Ja-Oyka

He is simply the antagonist to the hero Mir-Susne-Hum. Jelping-Ja-Oyka’s name means Spirit of Bear or Bear Spirit.

Kaltes-Ekwa

A Moon & Fertility goddess, Kaltes-Ekwa had been the ruler of the heavens until defeated by her husband Num-Torum and forced to come to earth to bear her son, Mir-Susne-Hum who would go on to become a great hero.

Mir-Susne-Hum

Also known as Mir-Setivi-Ho, Kan-iki or Otr-iki, they are a culture hero of the Samoyedic and Ugrian people. Mir-Susne-Hum is the seventh son of Num-Torum, the Supreme god of the Ugrian people. Having been born on earth, Mir-Susne-Hum is often the mediator between humans and his father, Num-Torum. In many of his adventures, Jelping-Ja-Oyka is an antagonist towards Mir-Susne-Hum. During one of his many stories, Mir-Susne-Hum received an iron horse with eight wings.

Num-Torum

Also known as Numi-Torem or Numi-Turum, he is the Supreme God of the Heavens of Father God of the Ugrian people. Num-Torum is the father of the Ugrian hero Mir-Susne-Hum and six other sons and one daughter. These sons also include Postajankt-iki. As to the rest of his family, Num-Torum’s siblings are: Hotel-Ekva, the Sun, Etposzojka, the Moon, Naj-Ekva, Fire, Kuly-Otir, the Underworld and of course, Kaltes-Ekwa, his wife and goddess of the Moon.

In Khanty beliefs, Num-Torum lives in the highest level of heaven, meaning it is difficult for people to contact him. As a result, his children such as Mir-Susne-Hum act as messengers to relay communication. Num-Torum is believed to live in a house of gold and silver with his seven sons.

Postajankt-Iki

Also known as Sorni-iki (The Golden Old Man,”) and Õi-shlapt-lah-hliotõ-iki. The later name is used by people if they want to keep Postajankt-iki from being frightened during offerings. Poor Postajankt-iki is that jumpy. He is easily startled whenever someone calls out his name. As a result it is not considered wise to call on this deity without reason as he gets angry if he thinks someone has called on him lightly or to make fun of him, just to see him jump.

The youngest son of Num-Torum, Postajankt-iki’s name means “The Fast Old Man.” He is known to ride a white horse.

Kaltes-Ekwa

Also Known As: Khanty, Kaltes Ankw

In Siberian mythology, Kaltes-Ekwa is a moon goddess as well as the goddess of rejuvenation among the Ugric people.

The main story surrounding Kaltes-Ekwa is that she was defeated in combat by her husband Num-Torum, the Supreme god of the Ugric pantheon. Due to this defeat, Kaltes-Ekwa gave birth to her son Mir-Susne-Hum who would go on to do several great deeds of his own and become a great hero.

Attributes

Animal: Hare, Rabbit

Month: April

Planet: Moon

Sphere of Influence: Childbirth, Fate, Life Cycles

Parentage and Family

Spouse

Num-Torum – In myth, Num-Torum defeats Kaltes-Ekwa to become ruler of the heavens.

Children

Mir-Susne-Hum – A hero in Ugric beliefs and mediator between humans and his father Num-Torum.

Moon Goddess

As a Moon or Lunar goddess, Kaltes-Ekwa’s role within her pantheon is very multifaceted. For there is a lot of symbolism invoked with this status.

As a Moon deity, Kaltes-Ekwa presided over numerous functions. The notable ones are life cycles as seen in the different phases of the moon, childbirth, fertility, and rejuvenation.

Childbirth

Kaltes-Ekwas was called upon by pregnant women, especially those about to give birth. As a moon goddess, Kaltes-Ekwas also symbolized the not just the life cycle, but the beginning of life.

Dawn Goddess

Kaltes-Ekwa’s association with the beginning cycle of life has also given her this title as a Dawn Goddess, with the beginning of the day.

Goddess of Fate

Given Kaltes-Ekwa’s role as a goddess of childbirth, it was also believed she was responsible for determining the fate and destinies of people before they are even born. This association caused some people to be fearful and potentially over cautious in her presence.

Still, people call upon Kaltes-Ekwa for her compassion and wisdom to guide them through life.

Hares

The hare is Kaltes-Ekwa’s sacred animal. It makes sense, when looking at the Moon, some people see the shape of a rabbit or hare in the moon. As a result, hares and rabbits are seen as lunar animals in many beliefs. The hare in this role, acts as a messenger between a lunar deity such as Kaltes-Ekwa and humans.

As a goddess, the hare is also her preferred animal to shape-shift into.

Goatman

Also Called: Goat Man

The Goatman is a figure from American Urban Folklore. It is often described as being humanoid in appearance with a goat head. It is infamous for stalking Fletchertown Road in Prince George’s County where it attacks people in cars with an axe.

The main sightings and legends of Goatman are from the state of Maryland with a few other states claiming their own Goatman cryptid. In Maryland, the Governor’s Bridge Road, Lottsford Road and Fletchertown Road in Prince George’s County along with the Glenn Dale Hospital have all become places that people claim to have seen the Goatman. The Goatman is blamed for the deaths of many pets and from time to time, hikers along with harassing people in cars or more accurately, terrorizing people in their cars with an axe. Especially on any hot spot roads claimed to be lover’s lanes.

Maryland Legend

The Goatman is a cryptid whose stomping grounds are Prince George’s County. After a number of dogs went missing or died, the Goatman was held responsible despite the evidence of passing trains being the cause.

Despite, the Goatman is popular among students and often there is graffiti reading: “Goatman was here” that can be found in various places. Even local law enforcement receives several calls claiming sightings of this creature. Most calls and reports are likely to be pranks that perpetuate this Urban Myth and Legend. The 1970’s saw a large number of sightings in Bowie.

Description: The accounts can vary, but most descriptions of the Goatman say that it is a humanoid with a relatively human face and body covered in hair. Other descriptions state that the Goatman resembles the fauns of Greek mythology with the upper body of a human and the lower body being that of a goat. Accounts vary with the creature being between four to twelve feet tall with most accounts placing a Goatman sighting at about six to eight feet tall. When riled up, the Goatman makes a high-pitched squealing sound.

Stories circulate that the Goatman makes his home somewhere in the forested, northwest region of Prince George’s County close to Bowie living in a makeshift shelter. From time to time, the Goatman comes out to kill a stray dog or beat on random cars with an axe.

Mad Science – One variation to the birth of this Urban Legend is that the Goatman was once a scientist who worked at the Beltsville Agricultural Research Center. There had been an experiment with goats that backfired, and the hapless scientist mutated into a half man, half goat monster who began to attack cars in the area.

Crazed Hermit – This variation to the legend places the Goatman as a crazy hermit living in the woods. He could often be spotted walking alone at night on Fletchertown Road.

Goat Herder – This variation sees this legend as an angry goat herder who went berserk on discovering that some teens killed several of his goats.

Modern Folklore

Barry Pearson, a folklorist from the University of Maryland, says the Goatman legends began long ago…

The first reports for the Maryland Goatman began in August 1957 in Upper Marlboroa and Forestville of Prince George’s County. A young couple were spending an evening at a popular lover’s make-out spot, just off the road at dusk. They were interrupted by a loud banging on their car hood. The couple looked up to see a large hairy horned beast wielding a double-bladed axe. The creature ran into the woods shortly after.

A few nights later, another couple living nearby reported seeing a hairy wild-man rummaging through their trash. The Upper Marlboro Fire Department and local hunters organized a search for this mysterious creature to no avail. More sightings would come in the following weeks, but eventually the authorities would declare it all a hoax.

Some few years later, another young couple in their car, near Zug Road in Huntington would report having seen a similar creature staring at them from the woods. The creature was described as having a tall, ragged animal with human features.

The Goatman legend would continue throughout the 1960’s with Teenagers being warned against parking in the woods at night lest they have an encounter with the ax-weilding Goatman. Sightings and claims of encounters would continue.

The Goatman would begin to gain popularity in 1971. More accurately, the first story to feature the Goatman was on October 27th, 1971 in the Bowie area of Prince George’s County News. An article written by Karen Hosler used information found in the University of Maryland Folklore Archives that mention the Goatman and some ghost stories centered around Fletchertown Road. Later, Karen Hosler would write another article titled: “Residents Fear Goatman Lives: Dog Found Decapitated in Old Bowie.” This article would relate the story of a family searching for their missing puppy, Ginger. Unfortunately, Ginger would be found days later near Fletchertown Road decapitated.

To sensationalize the article, the Goatman was connected to the story with a group of teenage girls claiming they had heard strange noises and had seen a large creature the night that Ginger vanished. Nor did it help that the article reported how sightings of a large animal-like creature walking on hind legs were increasing for Fletchertown Road.

Increasing Goatman’s notoriety, the Washington Post would run an article on November 30th titled “A Legendary Figure Haunts Remote Pr. George’s Woods.” The article goes into detailing the men who found Ginger. The article continues with local police commenting how they’re getting more sightings of Goatman. How teenagers perpetuate and keep Goatman legends going by repeating stories of this creature attacking people in their cars, especially on the local lover’s lane. Of which, Fletchertown Road is one of them.

Other Goatman-esque Cryptids

The legend of the Goatman has become very widespread through the U.S., reaching a number of states that all claim some variation of the Goatman legend or at least a giant, hairy Bigfoot cryptid.

Old Alton Bridge, Texas

Also known as Goatman’s Bridge, this has been a location for many sightings of this cryptid in Texas. The bridge connects Denton and Copper Canyon. The Goatman of this region is known to wander the surrounding forest.

The origins of this story are tragic. As the tale goes, there had been a black goat farmer who lived with is family on the north side of the bridge. He was well liked and known for his honesty and dependable-ness. Locals began to call the farmer the Goatman and he posted a sign on the bridge reading: “This way to the Goatman.” The success of a black farmer brought the ire of the local Klansmen who showed up at the farmer’s home, kidnapping him and hanging him from the Old Alton Bridge. When they looked to see if the farmer had died, he was gone. The Klansmen panicked and returned to the farmer’s home to murder his wife and children.

This Goatman legend continues with locals warning how if you want to see the Goatman, park your car on the bridge, turn off the lights and honk the horn three times and he will appear. Like any ghost story, people tell stories of being touched, grabbed and having rocks thrown at them.

The “Goat Man Of Texas” legend tells the story of how the Goatman of Marshall and Denton, Texas is essentially sex crazed and goes after anyone, man, woman or beast for sex.

Lake Worth Monster, Texas

Another Goatman urban legend and cryptid from Texas. In July of 1969, people began to believe in and report some half-goat, half-man creature with fur and scales. This Goatman has been known to jump on cars denting them, to throw tires at people, of which a group of ten witnesses testified to that event.

A Tommy Burson reported that this goatman cryptid jumped on his car after leaping from a tree and causing an 18-ince long scar on the side of the vehicle. Burson uses this scar as proof his story and the local police investigated the matter.

It is after Burson’s report, the next night that people report a similar creature hurling a tire from a bluff over a group of people. Debrah Grabee claims possesion the only photograph taken by Allen Plaster who took it in October 1969 during the thrown tire incident.

Pope Lick Monster

A Goat-Sheepman found in the state of Kentucky. It is believed to live beneath a Norfolk Southern Railroad trestle over Floyd’s Fork Creek, Louisville. Claims for sightings of this cryptid began in the 1940’s and early 1950’s. Where the Goatman of Maryland could described more as a satyr, the Goatman of Kentucky has a fur covered body like a human and goat head. The earliest versions of this legend hold it responsible for cattle mutilations while in later stories, it is a foul tempered beast that seeks only to be left alone and other legends say that the screams of the Goatman are in imitation of the train that passes through its territory that extends to the Jefferson Memorial Forest to the South.

The trestle over the Pope Lick Creek is unfortunately a hotspot for many teens who will dare each other to cross the trestle that rises some 90 feet in the air and spans over 700 feet. Due to the lack of sound carrying in the area, many people don’t hear the on coming train in time and have either been struck by the train or jumped to their death.

Proctor Valley Monster

Not so much a Goatman, but more like some deranged cow-like animal that stands seven feet tall. This creature is blamed for numerous cattle mutilations.

Australian Goatman

I came across one version of a Goatman who appears in Australian urbans who appears to help people who have gotten lost or lead them to water.

Sasquatch

Or Big Foot, many people tend to categorize sightings of Goatman in the same vein as this legendary cryptid. Especially with height comparisons of six to seven feet tall, humanoid and hairy as all get out.

Sheepsquatch

Also known as the White Thing is a cryptid found in West Virginia folklore that is often described as a being bear-like or canine in appearance with goat or sheep horns. If people are looking at the goatman as a cryptid with the horns, Sheepsquatch also comes to mind.

Waterford Sheepman

This is a cryptid found in the small town of Waterford, Pennsylvania during the 1970’s. It too has been called Goatman given the descriptions. This creature was often seen running across roads into farm fields.

Wisconsin Goatman

Part Urban Legend, part Ghost Story, the Goatman of Washington County, Wisconsin appears to date back to mid-nineteenth century. The story goes that a Civil War veteran was traveling along Hogsback Road with his new bride when the wagon they were in broke an axle. The veteran got out to go look for help. While she waited, the bride heard the sound of sniffing and growling outside the wagon. When the bride looked out, she was terrified of a dark, hairy creature with the body and head of a goat that walked upright like a man. She hid within the wagon until the creature was gone. The bride went running off in the direction her husband had gone. She followed muddy footprints until she came across his bloody body hanging from a tree with hoof prints all around the base.

Urban legends continue today warning travelers along Hogsback Road to be wary as the Goatman preys on unsuspecting drivers.

Urban Legend Vs Mythology

The cryptid and Urban Legend known as the Goatman is not completely unique. When we go back far enough into mythology, we can see that other cultures have had their own versions of a Goatman or Goat Deity.

Bocánach – A type of goblin or spirit described as being hairy humanoids with goat heads in Irish mythology known for haunting battlefields.

Glaistig – Hailing from Scottish mythology, the Glaistig is a ghost who appears in the form of a woman with the lower half of a goat, much like satyrs. Depending on the story she appears in, determines if she’s good or bad. Sometimes she lures men in with song and dance in order to drink their blood. Other stories have her throwing stones at people.

Naigamesa – Either a Deer or Goat-Headed deity of fertility worshiped in India among both Jain and Hindu beliefs. Naigamesa is a protector of children in Jainism while in Hinduism, he is feared and worshipped to ward off evil.

Pan – A goat deity of fertility worshiped in ancient Greece. Early depictions of Pan show him as a black goat with later descriptions giving him the familiar half-man, half-goat appearance.

Ptah – An Egyptian gods worshiped in Mendes. Ptah is a creator and fertility deity depicted with the body of a human and goat head. Male goats were sacred to the Mendesian mystery cult where they were involved in fertility rituals.

Púca – A spirit or fairy found in Celtic/Irish Folklore. The Púca are known tricksters and shapeshifters. One of the forms they would take is that of a goat.

Satyr & Fauns – These are the most notable and immediate that come to mind with half-man, half-goat creatures from Roman and Greek myth, respectively. With this claim and connection for Goatman, the earliest sightings can then go back to 520 B.C.E.

Folklorist Barry Pearson thinks that the inspiration for Goatman comes from students studying Greek mythology and the stories of Satyrs and the god Pan who is half goat, half human.

Yang Jing – This is a somewhat obscure Chinese Goat God whom mountain villages would offer sacrifices to, to ensure and protect their livestock and harvest.

Elegua

Pronunciation: uh·leh·goo·uh

Etymology: “Master of Force” or “Messenger of the Gods”

Other Spellings: Eleggua (Cuba), Elegu, Elegua, Elewa, Elegba

Other Names and Epithets: Legba, Club Bearer, Eshu-Eleggua

Elegua is a noted trickster and Orisha in Yoruba traditions from West Africa of Benin, Nigeria and Togo. It is an area known as Yorubaland that is a collection of some twenty plus groups with overlapping traditions and beliefs. Which means that trying to pin Elegua down is going to be rather tricky and I’d say precisely what Tricksters enjoy. These numerous groups mean that there will numerous variations to the stories and even spellings for Elegua’s name.

He is the first Orisha created by Olodumare and was present to witness the rest of creation. Elegua is a divine trickster who is seen as both young and old at once. The Orisha of the crossroads, he provides numerous opportunities and choices wherein he will enjoy sitting back to watch the chaos unfold.

Attributes

Colors: Black, Red

Day of the Week: Monday, Sunday

Element: Spirit

Feast Day: January 1st, June 13th, November 2nd

Number: 3, 21

Patron of: Doorways, Justice, Messengers, Tricksters

Sphere of Influence: Crossroads, Doors, Time, Trickster, Mischief, Mayhem

Symbols: Cement or Sandstone head with eyes and mouth formed of seashells, Hooked Staff (painted red & black), Keys, Whistle

Taboo: Pigeon (no food offerings of this please)

Depictions Of Elegua

Because he represents both the beginning and end of life, Elegua can often be shown as either a young child, an old man or both simultaneously. He is frequently shown wearing black and red clothing, either traditional or jester’s attire. Elegua often takes on the role of warrior and protector as noted when shown carrying a club. He represents the endless wanderer who often appears in the guises of a beggar or crazy person.

What’s In A Name?

Studying Elegua as a separate entity from Eshu can get a bit confusing. Some traditions hold the two as brothers, other traditions say they are one and the same. That the name Elegua is one title for Eshu representing the light half with Eshu being the dark or shadow half.

In Cuba, where the spelling is Eleggua, it is generally thought that this name is a mispronunciation of Elegbara, one of Eshu’s many caminos and manifestations in Africa. That the name Eleggua is probably the Hispanic form of Elewa for Eshu meaning: “Handsome One.”

With enough sources discussing the two, Elegua and Eshu as separate, Eshu will get a separate entry later on.

Modern Day Worship

Elegua is venerated throughout Latin America and Nigeria, especially in the Candomblé, Quimbanda, Santeria, Umbanda and Youran religions.

Statues of Elegua are kept behind the front entrance to a home. Elegua’s alter will be kept either behind the front door of the house or outside, directly to the left of the door. Additionally, Elegua’s alter is always kept on the ground and never at a human height.

Elegua has a beaded necklace or eleke that has a repeated red and black pattern. These colors of red and black represent the duality of life and death, war and peace, health and sickness and so. In Santeria, is well understood that you want to be on Elegua’s good side as he is the one to help things go smoothly or cause the mishaps that life can throw at a person. He is very much so at the crossroads and a part of every decision that a person can make in life for good or ill.

Offerings To Elegua

Elegua will extend his protection and help to those who give offerings of candy, cigars, coconuts and rum.

Like many Orishas, in the Santeria religion, it is important to properly propitiate Elegua; for as often as he will provide opportunities, he is just as likely to toss challenges and obstacles in one’s way.

For food offerings, Elegua will eat almost anything but pigeon. The young, child-like manifestations of Elegua often receive offerings of candy and toys. Older manifestations lean more towards the hard candy, popcorn, smoked fish, bush rat, goat, and rooster. Elegua is especially found of black & white hens and she-goats as offerings.

Orisha

Elegua is a member of the Orisha, the first one created by Olodumare. The Orisha are either a spirit or deity. In the Yoruban religion, a nature-based tradition, it is believed that the source of everything is called Olorun or Olodumare. The Orisha themselves are regarded as being different aspects of the main deity, Olorun-Olodumare. The Orisha act as messengers and go between for humans, answering the different prayers and requests as Olodumare is seen as being too busy to answer or do everything.

The Orisha are not perfect and like humans, will have many different good and bad traits. They also function as a family and the different relations and stories about how different Orisha relate to each other are known as Pataki, much like a fable or parable. The story doesn’t have to be true in that it actually happened in a historical sense but is made true in the telling.

With the Trans-Atlantic slave trade, the worship of Elegua was brought with the slaves and is now found throughout much of the southern U.S., Latin America and South America.

In places such as Cuba, the Dominican Republic, Haiti, and Puerto Rico, the various aspects of an Orisha are called caminos, meaning road or path.

In Nigeria, every city has a patron Orisha. Eleggua’s city is Ketu.

The First Orisha – Elegua is the first Orisha that Olodumare or Olofe created. As such, Elegua existed before the rest of creation and was present to witness everything else come into being.

However, there are other Yoruban traditions that state that Elegua is the youngest of the Orisha and the most powerful after Obatala. Elegua did come to be venerated and fed first in ceremonies after he successfully healed Olodumare. Like anyone could, getting to be first has gotten to Elegua’s head and he can cause a lot of mischief, mainly with ceremonies not going right if he isn’t appeased first. Just as Elegua must be called on first in ceremonies, he is also called upon last when closing them out.

Parentage & Family

There are a few different stories for the origins and parentage of Elegua.

Mother Oya is given as the mother of Elegua.

Father – This part isn’t clear as Oya herself has a couple of different consorts. Either Chango or Ogun.

Other sources and myths will list Elegua as the son of Obatala and Yemmu.

Siblings

Following where Obatala and Yemmu are his parents, Elegua’s siblings will be Ogun and Orunla.

As an Orisha, one could argue that ultimately, they are all brothers and sisters.

Messenger

Elegua is the messenger orisha for Olofi, one of the three manifestations of the Supreme god in Yoruban religion. As a messenger, Elegua has the power or Ashe (Ase) to make things happen or get things done.

Divine Judgment

As messenger, that also puts Elegua in the position to mete out justice to wrong doers. Anything from financial losses. To accidents and even jail. Naturally, Elegua can also bless those whom he favors too.

Trickster

Due to his nature, Elegua is seen as a trickster in Santeria as he is present everywhere. He was the first to witness creation, he is witness to all of humankind’s events and history. Elegua provides both opportunities and obstacles in a person’s life. If you’re particularly lucky, you might even get a second chance with him.

God Of The Crossroads

A trickster, Elegua is known for opening the crossroads in the Santeria religion. Elegua is also associated with doorways and will protect a home from any danger or ills entering. Especially for those who have made the right offerings.

Within the Santaria religion, before starting any ritual or ceremony, Elegua must be called upon first, getting his approval at the beginning of every ceremony and to ensure it will proceed in an orderly manner. By the same token, Elegua will be called on last to close out a ceremony too.

As an Orisha of Crossroads, Elegua rules over different “roads” or caminos. Elegua is believed to have 101 (some traditions say 21) different such caminos or aspects. Some traditions, these caminos are also called “Eshu.” There is Eshu Alawana, the one who wanders alone in the wilds, Eshu Larove, the talkative one and Eshu Olona, the owner of the road. These are just a few of the different aspects or caminos that Elegua can take on.

As a god of the crossroads, he is the guardian of not just the crossroads, but marketplaces, curved streets and thresholds to houses. With this aspect, also comes providing choices and options, for a person to decide which direction they will go or to make mistakes in the process as Elegua stands back and watches.

Divination

Elegua is not an Orisha of Divination. However, due to his nature of facilitating the flow of energy and crossroads, Elegua does hold close ties to Orunmila, who is the Orisha of Divination. It makes sense given that Elegua has the keys to time to see the past, present and potential futures.

For general readings, Elegua’s diloggun or cowrie shells are used as he is considered to speak for all the Orishas.

Keys Of Time

There is a Pakati or story within Santeria where Olodumare gives Elegua the keys to the past, present and future. It is from this story, that Elegua is sometimes shown holding keys.

In the traditions where Elegua is the youngest of the Orishas; Olodumare had fallen extremely ill and lay sick in bed. All the Orisha gathered around and in turn, each one tried their best to heal Olodumare to no avail. Finally, Elegua arrived and offered to try healing Olodumare. The other Orisha scoffed at this, for how could Elegua, a mere child accomplish what the others, adults couldn’t do? Undaunted by the others, Elegua tried his hand and successfully healed Olodumare. In gratitude, Elegua was made the first Orisha to be called upon in every ceremony.

Variation – Other versions will say that it is Obatala who fell sick that Elegua healed. In thanks, Olodumare or Olofi then gives him the keys to all doors.

An Argument Among Friends

This is one story involving Elegua that I came across in full.

Elegua heads out one day on a Monday wearing a hat that is red on one side and white on the other. As he’s heading to the crossroad, he passes between two friends. One only sees the side of the hat that’s red and the other, the side that’s white.

Later on, the two friends comment about the stranger that walked past them earlier in the day. One friend comments on the red hat while the other says he is wrong, it was white. They get into such an argument about who is right and who is wrong, that it comes to blows.

Elegua had been watching the two from a hidden spot. He laughed at the two as he strode over to separate the friends and chastise them for fighting over the color of a stranger’s hat. He points out how his hat is red on one side and white on the other. That the two should be ashamed as their clothing is now torn and that there are more important matters to argue about.

In some versions of this story, the two friends apologize, while in other versions that two are so furious with each other that they continue their fight to the point of destroying their village.

Eshu – Synodeity

Elegua is also associated with Eshu (Echu). In many traditions, the two are seen as brothers while in others, they are one and the same. In Santeria, Elegua’s energy is tamer and more constrained compared to Eshu whose energy is wilder and more unpredictable. Basically, light and shadow.

In Brazilian traditions, Elegua is known as Elegbara and is just one of the titles that Exu or Eschu is known by.

Among the Yoruban practitioners of Nigeria, Eshu is just another name for Elegba or Elegua. Here, Eshu is a protective spirit who serves the chief god Ifa as a messenger.

Legba – West Africa/Haitian

A trickster deity and Loa found among the Fon people and Voudon religion, he is often equated as being the same figure as Elegua, especially variations of Eshu-Eleggua.

Janus – Roman

Given that Janus is the Roman god of portals and crossroads, shown to protect doorways, symbolism with keys and was invoked first in Roman rites, I see a lot of similarities between Janus and Elegua.

Catholic Saints

There are a few different Saints that Elegua has been equated to and it varies by the religion. Often the connections are fairly superficial.

Anima Sola – Not exactly a saint, but this is the Lonely Soul in Purgatory that is popular in Latin America in Catholosism with the Saint Cults. The Santeria religion in Cuba makes this connection of Elegua, more specifically Eshu with this figure.

Holy Child of Atocha – As in the infant Jesus, he is a popular folk image among Hispanics and as a protector of travelers, has easily been syncretized with Elegua.

Saint Anthony of Padua – One of the beloved Saints in Catholism, Pictures of Saint Anthony often show him carrying the Child-Jesus and a lily. The connection to Elegua is made as he is sometimes shown as a child.