Mythology

Lange Wapper

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Tradition / Region: Belgian Mythology
Alternate Names: —
Category: Demon

The Myth

Lange Wapper is a water spirit said to dwell in the black mud of the canals and moats of Antwerp. He hides beneath the water and emerges to wander the city and its outskirts, playing cruel and often dangerous tricks on humans.

According to a legend from Wilrijk dating to the sixteenth century, Lange Wapper was once an ordinary boy. One day, he saved an old woman—revealed to be a witch—from drowning. As a reward, she granted him the power of shapeshifting. With this gift, he could alter his size at will, becoming so enormous that he could leap from one city to another in a single bound. From this ability, he gained his name, meaning “Long Strider.”

Lange Wapper can take many forms. He appears as a cat, a dog, a man, a child, or even as an ordinary object such as a white napkin. He may grow immensely tall, with long legs that allow him to peer into the windows of houses, or shrink himself to a tiny size. He can even duplicate himself. In one guise, he becomes a boy who plays with other children until he provokes a violent quarrel. In another, he transforms into a crying infant; when a young mother, moved by pity, offers him her breast, he suddenly resumes his true form as a large man and mocks her cruelly.

Many of his pranks ended in death. He was said to delay servants sent to fetch a midwife, causing newborns to die before baptism. He strangled drunkards by simply twisting their necks. Because of these acts, people came to regard Lange Wapper as a devil rather than a mere spirit.

When his mischief was complete, Lange Wapper would announce himself with a horrific, unmistakable laugh, so that people knew who had tormented them. According to tradition, his presence in Antwerp ended only after statues of the Virgin Mary were placed on street corners throughout the city. After this, Lange Wapper fled Antwerp and was seen no more.

Nachtwerkertjes

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Tradition / Region: Dutch Mythology
Alternate Names: Werkgeesten (related)
Category: Spirit

The Myth

In Dutch folklore, Nachtwerkertjes are mysterious beings heard at night inside workshops and workspaces. When loud hammering, sawing, or other work noises are heard in the middle of the night—without any human present—it is said that the nachtwerkertjes are at work.

Their presence is believed to be a sign of what is to come. Hearing them foretells that there will soon be much work to be done, as if the spirits are preparing in advance. In the Zaan region, where windmills dominate the landscape, the sounds of nachtwerkertjes are specifically taken as a warning that a storm is approaching. Such storms often caused damage to mills, leading to extensive repair work afterward.

Thus, the nachtwerkertjes do not appear directly to people, but announce themselves through sound, acting as unseen workers whose nocturnal activity signals impending labor and disruption.

Chairo-kaze

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Tradition / Region: Japan
Alternate Names: Brown Wind
Category: Spirit wind / atmospheric yōkai

The Myth

Chairo-kaze, or “Brown Wind,” is a mysterious spirit wind described by Shigeru Mizuki based on an experience from his childhood. He wrote about it in a school composition titled Brown Wind, later recalling it in his personal writings.

As a child, Mizuki would occasionally encounter a strange wind that made him feel uneasy and different from ordinary gusts of air. The experience always occurred at night, so he could never actually see the wind’s color. Despite this, he instinctively named it the “Brown Wind,” sensing that it carried an uncanny and mysterious presence.

This phenomenon is later mentioned in books about yōkai and supernatural phenomena, including sections devoted to so-called “spirit winds,” where Chairo-kaze is treated as an example of an unseen but perceptible supernatural force felt rather than seen.

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Kolodechnik

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Tradition / Region: Russian Mythology
Alternate Names: —
Category: Spirit

The Myth

A kolodechnik is a type of brownie spirit in Russian folklore and is regarded as the master and guardian of a well. Each kolodechnik is bound to a specific well, which it protects as its own domain.

The spirit is believed to dwell within the depths of the well, watching over the water and ensuring its proper use. Every well has its own kolodechnik, and the spirit does not stray from the place it guards.

Kodama

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Tradition / Region: Japanese folklore (mountain regions, Honshu, Izu Islands, Okinawa)
Alternate Names: Kidama-sama, Kodama-sama, Kiinushii
Category: Tree spirit / forest guardian

The Myth

Deep in the mountainous forests of Japan, ancient trees are believed to be inhabited by spirits known as Kodama. These spirits dwell within very old trees, and their lives are inseparably bound to their host. If the tree dies, the kodama perishes with it; if the kodama is destroyed, the tree cannot survive.

Kodama are rarely seen, but their presence is often heard. In forests and mountain valleys, sounds sometimes echo longer than they should, returning with an unnatural delay. This phenomenon, known as yamabiko, is traditionally attributed to kodama responding to human voices. When they do appear visually, kodama may manifest as faint, distant orbs of light, or as small, oddly shaped, vaguely humanoid figures moving through the forest.

Although their bodies may leave the tree temporarily, kodama remain guardians of their groves, tending to the balance of nature. Trees inhabited by kodama are considered sacred. Villagers traditionally mark such trees with shimenawa, sacred ropes, to signal their divine status and warn against harm. Cutting down a tree that houses a kodama is believed to bring a powerful curse, capable of plunging an entire community into ruin. In some traditions, when an ancient tree is cut and blood appears to flow from the wood, it is taken as proof that a kodama lived within it.

The belief in tree spirits is ancient. In early Japanese texts, kodama are closely associated with gods and yōkai alike. The tree deity Kukunochi no Kami, recorded in the Kojiki (712 CE), is sometimes interpreted as a kodama. In the Heian-period dictionary Wamyō Ruijushō, tree gods are listed under the name “kodama.” Classical literature such as The Tale of Genji refers to kodama alongside oni, fox spirits, and gods, indicating their liminal nature between kami and yōkai.

Kodama are said to take many forms. Some appear as ghostly lights, others as animals or humans. One story tells of a kodama that fell in love with a human and left its tree, assuming human form in order to meet them. According to medieval Shinto texts such as the Reikiki, kodama may dwell in groups deep within the mountains and are sometimes heard speaking, particularly at moments of death.

Regional traditions preserve related beliefs. On Aogashima and Hachijō-jima in the Izu Islands, shrines are built at the base of great cryptomeria trees and worshipped under the names kidama-sama or kodama-sama, and festivals are held whenever such trees are cut. On Okinawa, tree spirits are called kiinushii, and prayers are made before felling any tree. Nighttime sounds resembling falling trees are believed to be the cries of kiinushii, followed by the tree withering days later. The Okinawan yōkai kijimuna is sometimes said to be a manifestation of these spirits.

In the Gazu Hyakki Yagyō by Toriyama Sekien, kodama are depicted as elderly men and women standing among trees, with the explanation that when a tree reaches a hundred years of age, a divine spirit comes to dwell within it. Through these traditions, kodama remain enduring symbols of the living soul of the forest and the sacred bond between trees and spirit.

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Kalenik

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Tradition / Region: Komi mythology (Zyryan Komi)
Alternate Names: Kalenik-lebach
Category: Forest spirit

The Myth

In Komi mythology, Kalenik is a forest spirit whose role is closely tied to the life of forest game birds. His sole function is to separate the young birds of the forest so that they may later pair off and breed. This act of separation is understood as a necessary step in maintaining the natural order of reproduction within the forest.

The name Kalenik comes from the Komi word kalkӧtny, meaning “to separate” or “to breed,” reflecting his specific task in the cycle of animal life. Kalenik does not hunt, punish, or mislead humans; instead, he quietly ensures that the rhythms of nature proceed correctly among the birds of the forest.

Among the Zyryan Komi, a related figure or expression is Kalenik-lebach, meaning “Kalenik-bird,” which was used as a name for the rainbow. In this form, Kalenik is associated with good fortune, and the appearance of the rainbow was considered a favorable sign.

Through these beliefs, Kalenik is remembered as a spirit connected not to danger or fear, but to fertility, balance, and the orderly continuation of life in the forest.

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Ichchi

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Tradition / Region: Russian Mythology
Category: Spirit masters / animistic spirits

The Myth

In traditional Yakut belief, ichchi are spirit masters that inhabit objects, places, and natural phenomena. According to this worldview, nature is alive in all its parts, and every thing—large or small—possesses its own indwelling spirit. Mountains, trees, rivers, lakes, fire, tools, dwellings, and even the most ordinary household objects were believed to have an ichchi.

Ichchi could dwell in prominent features of the landscape, such as forests or bodies of water, acting as guardians or owners of those places. At the same time, they could also inhabit humble or easily overlooked things, such as the firebox used in the hearth or tools used in daily work. Because of this, people were expected to treat both nature and objects with care and respect.

When approached properly, an ichchi could become a patron spirit to a person or household, offering protection, good fortune, and harmony. Disrespect, neglect, or improper behavior toward the object or place inhabited by an ichchi could provoke misfortune, illness, or bad luck.

Communication with ichchi took the form of prayers called algys, which were spoken to honor or appease the spirits. Offerings were an essential part of this relationship. These could include horsehair ornaments, scraps of cloth known as salama, non-animal foods, kumiss (fermented mare’s milk), or money. The offerings acknowledged the spirit’s presence and authority.

Ichchi are distinct from other spiritual beings in Yakut cosmology. They are not the high benevolent deities known as Aiyy, nor are they the malevolent spirits such as Abaahy or Uor. Instead, ichchi occupy a middle position as ever-present spirit owners of the world itself.

Similar beliefs in spirit masters exist among neighboring peoples. Other Turkic-speaking groups refer to such spirits as eye or ezi, the Buryats call them ezhins, and the Mongols know them as edzens, reflecting a shared animistic understanding across Inner Asia.

Igrets

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Tradition / Region: Russian Mythology
Alternative Name: –
Category: Spirit

The Myth

Igrets is a figure from Russian folk belief understood as a malicious type of domovoi, the household spirit. Unlike the more ambivalent or protective domovoi, the igrets is known specifically for cruel and troublesome behavior. It hides objects, causes disorder in the house, torments livestock, and interferes with daily life through spiteful tricks rather than playful mischief.

In popular belief, the igrets is sometimes identified directly with the house spirit itself, and in other cases confused with the devil or a demonic presence dwelling within the household. Its actions are described as aggressive and harmful: breaking things, frightening people, and provoking physical or emotional distress. Because of this, its “jokes” were considered dangerous rather than humorous.

Belief in the igrets was widespread in central and southern regions of Russia, including the Ryazan, Tambov, Kursk, Tula, Voronezh, Penza, and Oryol provinces, as well as the Don region. From at least the 19th century, everyday speech in these areas included expressions such as “Igrets take you,” “Igrets knows him,” or “Igrets is with you,” used to explain misfortune, sudden anger, or destructive behavior.

In some regions, the word igrets was also used to describe physical or psychological disturbances. In Kursk province, it could refer to a violent fit or hysterical episode accompanied by screaming. In Tambov and the Don region, it could mean paralysis or sudden loss of control over one’s limbs. These meanings suggest that the igrets was associated not only with household disorder, but also with unexplained illness or loss of bodily control.

Overall, the igrets represents the darker side of domestic spirits in Russian folklore: a presence within the home that causes chaos, suffering, and fear, and serves as an explanation for sudden misfortune, destructive impulses, or frightening physical episodes.

Igosha

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Tradition / Region: Russian Mythology
Category: Ghost

The Myth

Igosha is a spirit found in Russian folk belief, understood as the soul of a stillborn baby or a child who died before baptism. It is described as an armless and legless creature, sometimes invisible, sometimes imagined as a small, malformed being. Because it died without baptism, the igosha is believed to be unable to find rest.

According to belief, stillborn or unbaptized children often remained close to the place where they were buried—frequently under the floor of the house, near the hut, or within the household space itself. Over time, such spirits could become domestic beings, lingering inside the home and wandering through it at night.

The igosha behaves much like other house spirits such as the brownie or kikimora. It plays pranks, causes disturbances, and brings mischief, especially if it is ignored or disrespected. People believed that if the household failed to acknowledge the igosha—by not leaving a spoon, a piece of bread, or other small offerings—it would become more troublesome. In some traditions, people would throw a mitten or hat out the window as a gesture of recognition, treating the igosha as a house spirit rather than denying its presence.

One belief says that the kikimora feeds the igosha wolfberries, which the spirit can eat without choking, reinforcing its non-human nature. The igosha is often described as incomplete or unfinished, reflecting the idea that it barely entered the world before dying. Its lack of arms and legs is sometimes interpreted as a sign of this incompleteness or as a hint of a snake-like nature.

Information about igosha is rare, and the belief appears only sporadically in folklore records. The figure later inspired the literary fairy tale “Igosha” by V. F. Odoevsky, published in 1833, which drew directly on these traditional ideas of an unbaptized, restless child-spirit haunting the domestic space.

Angako-di-Ngato

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Tradition / Region: Philippines Mythology
Alternate Names: Angako-De-Ngato
Category: Spirit

The Myth

Angako-di-Ngato are spirits feared in the folklore of the Kalinga people of northern Luzon. They are believed to be the cause of illness, afflicting humans with sickness when they draw near or are offended.

When disease strikes without an obvious cause, it is said that Angako-di-Ngato are responsible. These spirits act invisibly, entering the human body or lingering around people, weakening them and bringing suffering.

In Kalinga belief, illness is not merely physical but the result of contact with these malevolent spirits, whose presence disrupts the balance between humans and the unseen world.

Source

Bestiary.us contributors. (n.d.). Angako di Ngato. In Bestiary.us — Mythical Creatures of the World, from https://www.bestiary.us/angako-di-ngato/en

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