Kirishitan Ryū

Tradition: Japanese mythology
Alternative Names: Kirishitan Ryū, Christian Dragon
Category: Dragon


The Myth

The Kirishitan Ryū are two great dragons said to have lived inside enormous holes on Ikeshima, a small island between Nagaurajima and Maeshima in the Amakusa Islands. One was male and the other female, and each eventually became the master of one of the ancient holes on the island.

Their appearance in the world was connected to the Shimabara–Amakusa Rebellion of 1637–1638. As the rebellion reached its bloody end, the forces of the shogunate surrounded Hara Castle, where the Christian rebels had taken refuge. After fighting desperately with whatever weapons they could find, the rebels eventually ran out of ammunition and food. Their last hope was simply to kill as many of their enemies as possible before they themselves were destroyed.

Their sixteen-year-old commander, Amakusa Shirō, was said to possess miraculous powers. He could supposedly walk across the sea from Shimabara to Yushima and perform other supernatural feats, including breathing flames from his mouth.

Late on the night of February 27, after the main keep of Hara Castle had burned, Shirō remained inside one of the inner houses. He took out a dragon jewel and raised it toward heaven, praying, “Ah, God, bestow your blessing upon us.” He then threw the jewel toward the shogunate’s warships anchored offshore.

Suddenly the sky darkened. Black clouds descended over the sea, and from them appeared two enormous dragons. A tremendous storm erupted. Two pillars of water rose from the sea all the way into the black clouds, and the warships were caught up in a gigantic waterspout. The ships were hurled into the air, overturned, and sank beneath the waves.

But the miracle could not save the rebels. At the same time, the house where Shirō had been hiding caught fire, its flames illuminating the sky.

By noon the following day, the shogunate army had finally annihilated the remaining rebels. The two dragons, riding within the black clouds, had witnessed the fall of Hara Castle. They then plunged into the sea and swam rapidly eastward. They too were grievously wounded, and their blood turned the seawater red.

Eventually the dragons reached Ikeshima. They crawled up onto the island and searched among its hills until they discovered two enormous holes that had existed there since ancient times. Each dragon entered one of the holes and disappeared from sight. From then on, the two became the guardians of the caves: the one entered by the male dragon became known as the Male Dragon Hole, while the other became the Female Dragon Hole.

Amakusa Shirō was said to have died at Hara Castle, but another tradition preserves a darker mystery: the two dragons themselves were said to be manifestations of Shirō.

After the dragons made their homes on Ikeshima, they became guardians of the island and providers of rain. Whenever drought struck Amakusa, people gathered at Ikeshima to pray for rain. Black clouds would then descend from the heavens, and rain was said to follow.


Sources

Takahashi, Toshihiro. “キリシタン竜 [きりしたんりゅう] (Kirishitan Ryū).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). December 22, 2014. https://tyz-yokai.blog.jp/archives/1016421998.html


Kafkhyŭndar

Tradition: Ossetian mythology, Russian Mythology
Alternative Names: Kafkhyŭndar, Kæfkhyŭndar
Category: Dragon


The Myth

Kafkhyŭndar is a terrifying seven-headed dragon that controls the water supply of the land. It cuts off water from people, animals, and plants until beautiful maidens are offered to it as tribute. Its name in modern Ossetian literally means “crocodile.”

In the tales of Ossetian mythology, the monster is eventually confronted by a brave young man who manages to cut off seven of its heads. Yet another tradition gives the creature a more unusual fate. A beautiful young woman realizes that Kafkhyŭndar can only be destroyed through a voluntary sacrifice, and she throws herself directly into the monster’s mouth.

By sacrificing herself willingly, the girl destroys the dragon and saves the people from its control over the water supply.


Sources

“Kafkhuyndar.” New Bestiary (Bestiary.us). Accessed September 26, 2026. https://www.bestiary.us/kafkhuyndar


Krepel

Tradition: Polish Mythology
Alternative Names: Bytom Dragon, Smok Bytomski, Bytōmski Smok
Category: Dragon


The Myth

Krepel was a dragon said to live in the forests surrounding the early settlement of Bytom in Upper Silesia. Unlike many Polish dragons, he was not a cruel beast that preyed upon the local people, but a remarkably well-mannered creature who guarded a great treasure.

In the days when Bytom was still a small settlement on St. Margaret’s Hill, surrounded by dense and seemingly impenetrable forests, stories spread among the elders of a dragon protecting hidden riches. A young farmhand, tempted by the promise of treasure, decided to venture into the wilderness and claim it for himself.

As he approached the dragon’s territory, he passed through scorched fields and forests littered with fallen trees. The remains of knights’ armor lay scattered about, convincing him that he had finally reached the lair of the beast. He soon discovered a grotto and gripped his club, preparing himself for a battle.

But before he could enter, a voice came from inside the grotto. The dragon asked why the young man wished to begin such an unequal fight when Krepel had done him no harm. Instead of attacking him, the dragon invited him into his home and even offered him some of its treasure. There was only one problem: the grotto was too small, so the dragon asked the farmhand to go to its second residence while it went ahead to put the kettle on.

The farmhand accepted the strange invitation rather than fighting. He followed Krepel to the dragon’s other residence, where the two spent time together peacefully. Krepel kept his promise and gave the young man some of his treasure.

With his newfound wealth, the farmhand later bought a tenement in Bytom and placed an image of Krepel there in honor of the dragon who had become his friend.


Sources

“Krepel (mythology).” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 26, 2026. https://en.wikipedia.org/wiki/Krepel_(mythology)


Kasuga Ryūjin

Tradition: Japanese mythology
Alternative Names: Kasuga Ryūjin, Kasuga Dragon God, Ryūjin
Category:Dragon


The Myth

Kasuga Ryūjin appears as a magnificent dragon god associated with Kasuga Grand Shrine and the divine manifestations of the Kasuga deities. In the Noh play Kasuga Ryūjin, the Dragon God ultimately appears with the Eight Great Dragon Kings, accompanied by dragon women and countless supernatural beings. He is portrayed with a red wig, black beard mask, and a dragon-shaped crown.

The story begins with Myōe Hōshi, a Kegon Buddhist monk who had built a hermitage at Toganoo in Yamashiro Province. Myōe had long wished to travel to Tang China and then continue to India to visit the sacred places where Śākyamuni Buddha had lived and preached. Before beginning his journey, he went to Kasuga Grand Shrine to say farewell.

At the shrine, Myōe met an old man who served as its caretaker. The old man warned him not to leave Japan. He told Myōe that the deity of Kasuga cherished him like a son and that journeying to China and India would go against the deity’s wishes. Myōe replied that his purpose was to visit the places where the Buddha had taught, and therefore his journey could not truly be contrary to the divine will.

The old man continued to persuade him. There was no need, he said, to travel all the way to India when Japan itself contained sacred mountains that could serve as their equivalents. Mount Kasuga could be compared to Mount Tiantai, while Mount Jinpō could be compared to Mount Wutai. Myōe gradually began to understand the encounter as a divine oracle and abandoned his plan to travel abroad.

The old man then revealed the divine promise behind his words. If Myōe remained in Japan, he would show him the sacred scenes he wished to see by projecting the land of India onto Mount Mikasa. He would witness everything from the birth of Śākyamuni Buddha to his enlightenment, his preaching on Vulture Peak, and his death beneath the twin sal trees.

The old man introduced himself as Tokifū Hideyuki and suddenly vanished.

Then the mountains were flooded with light. The fields and peaks of Kasuga became a golden world, while grasses and trees transformed into the forms of Buddhas. The earth trembled, and the Eight Great Dragon Kings appeared: Nanda, Upananda, Sāgara, Vāsuki, Takṣaka, Anavatapta, together with the other great dragon kings. They were surrounded by hundreds of thousands of followers.

Other supernatural beings appeared as well, including the Kinnara King, Gandharva King, and Ashura King, each accompanied by countless followers. Dragon women danced among the waves of the ocean while the Eight Great Dragon Kings rose above the clouds of Mount Mikasa.

The Dragon Kings called upon the guardians of the flying fires and caused the entire life of Śākyamuni Buddha to appear in the heavens before Myōe: his birth, enlightenment, preaching, and finally his death beneath the twin sal trees.

The Dragon King then asked Myōe whether he still intended to travel to Tang China and onward to India. Myōe replied that he no longer wished to make the journey. The Dragon King told him that however far he might travel or whatever wonders he might seek, he would find no greater spectacle than the one before him.

The Dragon Woman then flew southward. The Dragon Gods stirred the waters of Sarusawa Pond into enormous waves and transformed themselves into a gigantic serpent a thousand fathoms long. Its immense body stretched across the heavens and the earth before the divine apparition finally vanished.

The older tale preserved in the Kokin Chomonshū tells the same basic story of Myōe abandoning his journey after receiving a divine oracle from Kasuga Myōjin. There, however, the miraculous signs take a different form: sixty deer bow before Myōe, while Kasuga Myōjin possesses Myōe’s aunt to communicate the divine will. The Tokifū Hideyuki figure, the Dragon Gods, and the heavenly recreation of Buddha’s life belong specifically to the later Noh version.


Sources

Takahashi, Toshihiro. “春日龍神 [かすがりゅうじん] (Kasuga Ryūjin).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). October 21, 2024. https://tyz-yokai.blog.jp/archives/1083036726.html


Jaculus

Tradition: Greek Mythology, Roman Mythology, Italian Mythology
Alternative Names: Jaculus, Iaculus, Javelin Snake
Category: Dragon


The Myth

The Jaculus is a small mythical serpent or dragon, sometimes depicted with wings and occasionally with front legs. It was a creature that attacked from above, hiding among the branches of trees before launching itself at unsuspecting victims like a living javelin.

Its name comes from the Latin word for “thrown,” reflecting the extraordinary force with which the serpent hurled itself through the air. Rather than relying upon venom, the Jaculus killed through the sheer impact of its body. When it struck a victim, the force of the collision caused a fatal wound.

The creature was feared precisely because its attack could come without warning. Hidden high in the branches, it would suddenly spring from its perch and fly through the air toward its target. Pliny described the serpent as being dangerous not merely to a person’s feet, but as something that could actually fly through the air as though launched from a weapon.

Lucan likewise described the Jaculus as a deadly attacker, emphasizing that it was the wound inflicted when the creature struck that caused death, rather than poison.

The same strange idea of a serpent used as a living projectile appears in Malagasy folklore in the tale of the fandrefiala. This small snake was said to carefully calculate its trajectory before hurling itself at a victim with such force that the impact could break a metal pot, killing both the snake and its target.

The Jaculus also appears in the Old Norse Yngvars saga viðfǫrla, where the creature is described not as a tiny serpent but as an enormous dragon. Medieval European tradition likewise preserved the creature as the “javelin-snake,” a serpent that launches itself from trees, as recorded in the Aberdeen Bestiary.


Sources

“Jaculus.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 26, 2026. https://en.wikipedia.org/wiki/Jaculus


Guivre

Tradition: French Mythology
Alternative Names: Guivre, Givre, Vouivre
Category: Dragon


The Myth

The Guivre is a long, serpentine dragon with a dragon’s head and, in some descriptions, horns upon its forehead. Its hind legs are barely visible or may be absent altogether, giving the creature the appearance of an enormous serpent. Guivres were said to possess venomous breath and were notoriously aggressive, sometimes attacking people without provocation. They dwelled in pools and lakes, forests, and other damp places throughout the French countryside.

Yet the Guivre had a strange weakness: it was said to fear naked human beings. When confronted with one, the fierce creature would blush and turn its head away.

One of the most unusual tales surrounding the creature concerns Samson of Dol and Saint Suliao. Samson had come to visit Suliao with a group of followers. Suliao was poor and could offer his guests little food, but he did what he could to provide them with a meal.

One of the priests accompanying Samson was dissatisfied with the humble food. He secretly took a bread roll and hid it beneath his robe. Almost immediately, the man began to convulse. Suliao pulled open his robe to discover the terrible cause: a hideous little serpentine creature, the Guivre, had somehow emerged in connection with the stolen bread.

Suliao rebuked the priest and seized the creature. He exorcised it and then ordered another man to carry it to the roof of a building in Garot and throw it down, casting the monstrous serpent away.

The Guivre is also closely associated with the name Vouivre, and the two names can describe the same creature. In other French traditions, however, the Vouivre takes on a more distinctive form. In the tales of Franche-Comté, it is described as an enormous serpentine dragon carrying a ruby upon its forehead, the precious stone serving as its eye.

Other traditions give the Vouivre a female form, with dazzling green scales that produce a sound as she flies. She is depicted as greedy and associated with precious treasures, wearing pearls upon her head and a golden ring around her tail. She spends most of her time hidden inside a cave, emerging only briefly to bathe.


Sources

“Guivre.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 26, 2026. https://en.wikipedia.org/wiki/Guivre


Hyōno-sen-shinryū

Tradition: Japanese mythology
Alternative Names: Hyōno-sen-shinryū, Divine Dragon of Mount Hyōno
Category: Dragon


The Myth

The Hyōno-sen-shinryū was a magnificent dragon said to dwell on Mount Hyōno, a sacred mountain whose territory stretched across Tajima, Harima, Mimasaka, and Inaba. It appeared as a creature about seven feet long, resembling a beautiful blue dragon from a painting. It had a single horn and four limbs, while its body was the color of leaves and seemed to shine with a golden light.

One day, a woman and child from Unawa Village went into a valley of the mountain with baskets on their backs. Beneath a bridge they encountered the strange creature and were so terrified that they immediately fled back to the village.

The villagers were experienced hunters and, upon hearing what the pair had seen, armed themselves and returned to the bridge. The creature showed neither fear nor hostility as the crowd approached. Once they examined it more closely, they realized that it was no ordinary monster but a beautiful dragon of extraordinary appearance.

One of the villagers approached the dragon and stroked its single horn. Rather than becoming angry, the creature appeared to enjoy the touch, remaining calm in the presence of the people.

Not long afterward, a golden-white hide measuring roughly eight fathoms was discovered abandoned in a valley farther into the mountains. The villagers believed that it belonged to the mysterious dragon beneath the bridge.

The creature was not regarded as an evil dragon or a venomous serpent. Instead, its appearance was taken as an auspicious sign, a divine creature that revealed itself in a peaceful and prosperous age.


Sources

Takahashi, Toshihiro. “氷野千神竜 [ひょうのせんしんりゅう] (Hyōno-sen-shinryū).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). September 25, 2016. https://tyz-yokai.blog.jp/archives/1061729315.html


Herensuge

Tradition: Basque mythology, Spanish Mythology
Alternative Names: Herensuge
Category: Dragon


The Myth

Herensuge is a fearsome Basque dragon that often takes the form of an enormous serpent. Some Herensuge have seven heads, with the seven young dragons believed to grow from the creature’s heads before eventually falling away when they become fully grown. The creature is associated with Sugaar, who is more commonly depicted as a serpent.

One of the most famous tales tells of the Navarrese knight Teodosio de Goñi, who was performing penance for killing his own parents in the Aralar Mountains. There he encountered a woman who had been given to the dragon as a ransom. Teodosio attempted to save her, but the dragon bit through the chains binding his ankles, leaving him unable to escape or fight it.

With no way to defeat the creature, Teodosio prayed to Saint Michael for salvation. In heaven, the archangel heard his plea, but would not enter the battle without God. Saint Michael finally descended with God above him and confronted the dragon. He struck off the Herensuge’s head, freeing Teodosio from his chains and bringing his long penance to an end.

The dragon also appears in tales of seven-headed serpents and princesses condemned to sacrifice. In one story, a prince falls in love with a king’s youngest daughter, only to learn that she has been chosen as the sacrifice to a seven-headed Herensuge. With help from the one-eyed giant Tartalo, the disguised prince battles the dragon three times and finally kills it, winning the princess’s hand.

Another tale tells of a young man who receives a magical stick from an old woman after generously giving her his entire cake. The stick can kill with a single blow. Eventually he reaches a kingdom where the people draw lots to determine who must be sacrificed to a Herensuge, and the king himself loses the drawing, meaning his daughter must die. The young man accompanies her to the dragon’s mountain and uses the magical stick to kill all seven of its heads. As a reward for saving the princess, he marries her.

Herensuge can also appear as a cursed human being. A young woman wandering through the countryside is captured by a serpent and held in a forest for three years. Eventually the creature tells her that he is actually a prince who was transformed into a Herensuge as punishment and will soon regain his human form. He gives her a distaff, spindle, and silk handkerchief and promises to marry her when his punishment ends.

When the young woman returns home, her father prevents her from leaving again, delaying her journey back to the prince. She eventually escapes and travels a great distance to his city, only to discover that he is about to marry another woman. She presents the objects he had given her, proving their earlier promise. The prince abandons the new marriage and instead marries the woman he had promised to wed.


Sources

“Herensuge.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 26, 2026. https://en.wikipedia.org/wiki/Herensuge


Konryū

Tradition: Japanese mythology
Alternative Names: Konryū, Long-Nosed Kulve Taro, Konryū Under the Nose
Category: Dragon


The Myth

The Konryū is a long-nosed dragon depicted holding a donation ledger in one hand and a begging bowl in the other. It appears among the strange creatures of Fujyūkoku, the first fictional foreign country visited by Uritarō in Ikoku Manyū Uritarō Monogatari, a satirical journey through imaginary lands.

Fujyūkoku, also called Machigai-koku or the Unfree Country, is described as an isolated island more than 2,300 ri south of the equator. Though its civilization resembles that of contemporary Japan, it is filled with arrogant people who behave as though they own everything, timid commoners, and a society where lies, mistakes, and immorality are widespread.

Among the country’s strange inhabitants is the Konryū, known as the “Long-Nosed Kulve Taro” or the “Konryū under the nose.” Its peculiar appearance is a joke aimed at religious institutions. Temples and shrines solicit donations from people, recording the names of donors in their ledgers and receiving offerings in their begging bowls, supposedly for religious purposes but, as the satire suggests, ultimately to support the livelihoods of monks and priests themselves.

The dragon’s long nose and its association with begging and donation records turn this practice into a grotesque creature. The Konryū is therefore one of the many bizarre inhabitants of Fujyūkoku whose very appearance exposes some aspect of human behavior that the story’s satire seeks to ridicule.


Sources

Takahashi, Toshihiro. “鼻下昇竜 [はなのしたこんりゅう] (Hananoshita Konryū).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). October 21, 2024. https://tyz-yokai.blog.jp/archives/1082997793.html


Hakuryū

Tradition: Japanese mythology, Chinese Mythology
Alternative Names: Hakuryū, White Dragon
Category: Dragon


The Myth

The Hakuryū is a white-bodied dragon, its pale form marking it as an auspicious and noble being. White dragons appear in legends, folktales, and the origin stories of temples and shrines, where they are often regarded as masters or gods of mountains, rivers, and lakes. In traditional dictionary definitions, the white dragon is described as a messenger of the Emperor of Heaven.

One of the oldest stories associated with the Hakuryū tells of a white dragon that descended to the Qingleng Abyss. There, it transformed itself into a fish and swam through the waters. A fisherman named Yu Qie encountered the fish and shot it in the eye.

The wounded dragon fled back to heaven and complained to the Emperor of Heaven about what had happened. But the Emperor rebuked it. Since the dragon had deliberately taken the form of a fish, he argued, it had placed itself among creatures naturally hunted by human beings. If Yu Qie had merely shot a fish, what crime had he committed?

The story was later used by Wu Zixu to warn the King of Wu. He explained that the white dragon was a noble creature of the Emperor of Heaven, while Yu Qie was merely a low-ranking official of the state of Song. Yet by disguising itself as a fish, the dragon had allowed itself to be treated like an ordinary creature. Likewise, if a ruler abandoned the dignity of his position and mingled with common people as though he were one of them, he could expose himself to dangers that would otherwise never reach him. The King of Wu was persuaded by the warning and changed his mind.

From this tale came the expression “white dragon in fish clothes,” describing a person of high status who disguises themselves in humble clothing, as well as the misfortunes that can result from such a disguise.

The Hakuryū could also appear as a terrifying force of nature. In 819, during the tenth year of the Kōnin era, a white dragon was said to have appeared in Kyoto amid a violent storm that damaged houses. White dragons were consequently associated not only with celestial power but with the destructive forces of wind and water.

The name Hakuryū could even be applied to the natural world: white, foaming streams and waterfalls were sometimes described as white dragons rushing through the landscape.


Sources

Takahashi, Toshihiro. “白竜 [はくりゅう] (Hakuryū).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). October 21, 2024. https://tyz-yokai.blog.jp/archives/1082944130.html