Tentoki

Tradition: Japanese mythology
Alternative Names: Tentoki, Tenki, Heavenly Lantern Demon
Category: Demon


The Myth

Tentoki is depicted as a red demon with two horns and three crystal eyes. It has a stern but humorous expression, with its mouth opened wide, and wears an animal hide around its waist. It carries a large lantern upon its left shoulder.

Tentoki was one of two demon figures associated with the West Golden Hall of Kōfuku-ji Temple in Nara. The demons were unusual in Buddhist art because, rather than being portrayed as beings trampled beneath the feet of guardian deities, they were depicted as independent figures entrusted with carrying lanterns that illuminate the space before the Buddha.

Tentoki was paired with Ryūtōki, another demon who carried a lantern. Together, the two served as lantern-bearing companions before the Buddha. The figures were believed to have been created as votive offerings to the principal deity of the hall.


Sources

Takahashi, Toshihiro. “天燈鬼 [てんとうき] (Tentōki).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). October 21, 2025. https://tyz-yokai.blog.jp/archives/1085533962.html


Pishacha

Tradition: Indian Mythology
Alternative Names: Pishacha, Piśāca, Paiśāci
Category: Demon


The Myth

Pishachas are malevolent, flesh-eating demons or vampire-like beings. They are described as having bulging veins and protruding red eyes and are said to possess their own languages, known as Paiśāci. They favor darkness and are traditionally associated with cremation grounds, where they haunt the dead alongside bhūtas and vetālas.

According to the Mahabharata, the original Pishachas were creations of Brahma. The epic gives several accounts of their associations: they are said to reside in the courts of Kubera or Brahma and to worship Shiva and Parvati. They fought alongside Ghatotkacha against Karna, while another account describes them serving the Kauravas as the horses of Alambusha’s chariot.

Other traditions make the Pishachas descendants of Krodha, the personification of anger, or of Daksha’s daughter named Pishacha. Another account makes them the sons of Kashyapa and Krodhavasa, one of Daksha’s daughters. The Nilamata Purana also describes the Kashmir valley as having been inhabited by the Nagas and Pishachas.

Pishachas can shapeshift and assume any form, as well as become invisible. They feed upon human energy and can enter and possess human beings, altering their thoughts and causing insanity, illnesses, and other abnormalities. Mantras are traditionally used to drive a possessing Pishacha from its victim, while offerings made during religious ceremonies and festivals are intended to keep them away.

A person who is not properly buried may also become a Pishacha. In this form, the dead person remains trapped within the corpse for an indefinite period. The transformed spirit loses its ability to eat and drink, becomes blind, and suffers greatly, yet retains an instinctive craving for the living. It can sense their presence and smell and may attack them.


Sources

“Piśāca.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 12, 2026. https://en.wikipedia.org/wiki/Pishacha


Shakchunni

Tradition: Bengali Mythology
Alternative Names: Shakchunni, Shankhachunni, Shankhachurni
Category: Demon


The Myth

A Shakchunni is the ghost of a married Hindu woman who died while her husband was still alive. She retains her attachment to marriage and domestic life after death, particularly when the desires and experiences associated with married life remained unfulfilled.

Shakchunnis are typically described as thin and emaciated, with greenish skin resembling leafy vegetables. They wear the red-and-white sari traditionally associated with married Bengali women, together with conch-shell bangles and vermilion on the forehead. Even as ghosts, they remain conscious of their appearance and adornment, retaining the symbols of their former married status.

Because of their longing for domestic and marital life, Shakchunnis are said to possess or influence married women, particularly women from wealthy households, in order to experience married life again through them. Stories of Shakchunni possession appear in Bengali folktales, including tales collected in Thakurmar Jhuli, where an ojha or exorcist eventually defeats or drives away the spirit.

The Shakchunni is particularly fond of fish. Her craving for fish reflects the traditional association of fish with married women’s domestic life and with the well-being and longevity of their husbands. Folklore differs over whether she prefers fish that is raw, fried, burnt, or even rotten.

Shakchunnis are also associated with certain trees, particularly sheora (Streblus asper) and mango trees. They are said to sprinkle water mixed with cow dung around the places where they dwell.


Sources

“Shakchunni.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 12, 2026. https://en.wikipedia.org/wiki/Shakchunni


Samca

Tradition: Romanian mythology
Alternative Names: Miha, Grompa, Slalo, Necauza, Hatavu, Hulila, Huva, Ghiana, Gluviana, Prava
Category: Demon


The Myth

Samca most commonly appeared as a naked woman with disheveled hair reaching down to her heels. She had small eyes that shone brightly like stars, iron hands, long nails sharp like knitting needles or hooked like sickles, and a tongue of fire. In her female form, she had a very large, ugly, crooked mouth that constantly spat fire.

Samca could also take the form of a very large and fierce pig, a grinning dog with terrible teeth, a hairless cat with fiery bulging eyes, a crow with bloody eyes, or a large black spider.

She could emerge at the end of each month, around the full moon, and usually appeared to children under four years old. Children who saw her became so frightened that they immediately became ill. The illness they developed after encountering Samca was known as “the children’s malice.”

Samca could also appear to women who were about to give birth. She would touch and knead the pregnant woman, terrifying her so severely that the woman either died immediately or remained crippled for the rest of her life.

Samca was said to have nineteen names: Vestitia, Navadaraia, Valnomia, Sina, Nicosda, Avezuha, Scorcoila, Tiha, Miha, Grompa, Slalo, Necauza, Hatavu, Hulila, Huva, Ghiana, Gluviana, Prava, and Samca.

Protection against Samca required writing all nineteen of her names on the wall of a house, or having another person write a protective spell that could then be carried on the body. If Samca attacked someone protected by such a spell, the demon would instead harm the person who had written it. However, if the writer was an old person, Samca would not harm them, causing them only to grit their teeth in their sleep.

In a Romanian folk incantation recorded by Moses Gaster, Samca was identified as Avezuha, described as the “wing of Satan.”


Sources

“Samca.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 12, 2026. https://en.wikipedia.org/wiki/Samca


Amai-te-rangi

Tradition: Cook Islands mythology, New Zealand Mythology
Alternative Names: Amai-te-rangi
Category: Demon


The Myth

Amai-te-rangi was a cannibalistic demon who attempted to entrap Ngaru.

Ngaru managed to escape and ascend, and with the assistance of his grandfather, Mokoroa, he defeated Amai-te-rangi.


Sources

“Amai-te-rangi.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 12, 2026. https://en.wikipedia.org/wiki/Amai-te-rangi


Drude

Tradition: Germanic mythology
Alternative Names: Drude, Trude, Druden
Category: Demon


The Myth

The Drude is a malevolent female nocturnal spirit, particularly associated with southern Germany. She is a kind of Alp or witch-hag who torments people in their sleep and causes nightmares known as Alpdruck, the sensation of being pressed down by a supernatural being.

The Drude is capable of changing her size. She may become small enough to enter a house as a tiny creature, or even appear in the form of a butterfly. At other times she can grow into a giantess, leaving enormous footprints impressed upon stone. In some traditions, it is not the physical body of the witch that attacks people, but her spirit, which leaves her body during the night and travels to torment sleeping victims.

A person oppressed by a Drude could attempt to drive her away in several ways. Grabbing an object could force the Drude to beg for its return. Throwing a pillow at her was believed to repel her, while pronouncing a holy name could frighten her away. In Tyrolean folklore, placing a flax-threshing comb on the chest with its spikes pointing upward was believed to deter the Drude and prevent her from returning.

The Drude was also associated with protective charms. The Drudenfuß, or “Drude’s foot,” was a magical symbol identified with either a pentagram or hexagram. It was placed on houses, stables, gates, cradles, and beds to protect people and animals from the Drude and other supernatural beings. In some regions, a fir-wood Drudenfuß was placed inside a baby’s cradle because the Trude was believed to press down upon infants and prevent them from crying.

Another protective object was the Drudenstein, or “Drude stone.” These were often naturally perforated stones, especially smooth stones shaped by rivers. A ribbon could be threaded through the hole and the stone hung inside a house, beside a cradle, or on the bars of a stable window. Such stones were believed to protect against the Drude, witches, nightmares, Alps, and other harmful spirits.

In southern German folklore, certain stones or landmarks were also known as Trudenstein. One tradition held that these were places where female spirits gathered to decide which humans they would torment. A Bavarian legend tells that the Druden once attempted to place a particular stone at a farmstead, but abandoned it when a rooster crowed.


Sources

“Drude.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 10, 2026. https://en.wikipedia.org/wiki/Drude


Bobak

Tradition: Polish Mythology
Alternative Names: Bobak, Bobaki
Category: Demon


The Myth

Bobak is a demonic creature found in several forms in Slavic folklore. In some traditions, it is a bogeyman of unspecified appearance, while in others it can take the form of a white dog or a cat.

In southeastern Łódź, Bobak was associated with the odmieniec, a demonic changeling believed to be a human child replaced by the demoness Boginka-Mamuna. Unlike an ordinary child, the demonic child was quiet, barely moved, and showed no appetite while other members of the household were present.

When left alone in the house, however, the Bobak became voracious and was also fond of alcohol. If the demonic child survived into adulthood, it was said to become disabled and distrustful of people, although this was uncommon because Bobaks generally died during infancy.

In the Wieluń region, Bobaks were instead described as mischievous dwarves. In the region of Kutno, they were believed to be small devils or demonic children.


Sources

“Bobak (Slavic demon).” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 10, 2026. https://en.wikipedia.org/wiki/Bobak_(Slavic_demon)


Błędnica

Tradition: Polish Mythology
Alternative Names: Błędnica
Category: Demon


The Myth

Błędnica is a forest demoness who appears most often as a young and beautiful girl. She inhabits the forest and leads people astray, causing them to become lost deep among the trees.

Those who fall under Błędnica’s influence are led farther and farther into the forest until they are completely lost. The demoness then abandons them in the wilderness, where they may eventually die from starvation or be eaten by wild animals.

Błędnica could be driven away through powerful spells or by making a sacrifice. Such offerings could be made at home or during a hunt in an attempt to protect people from the demoness.


Sources

“Błędnica (Slavic demoness).” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 10, 2026. https://en.wikipedia.org/wiki/B%C5%82%C4%99dnica_(Slavic_demoness)


Bies

Tradition: Bosnian mythology, Croatian Mythology, Russian Mythology, Ukranian Mythology, Polish Mythology
Alternative Names: Bies, Bes, Bijes, Bisy, Chort, Czort
Category: Demon


The Myth

Bies is an evil spirit or demon in Slavic mythology. The word bies is associated with an evil supernatural being and, following the Christianization of Slavic peoples, became closely identified with the Devil and with the demon known as Chort or Czort.

In Christian-influenced tradition, Bies came to represent the Devil or other demonic beings. The plural biesy was used in Russian translations of the New Testament for the devils that possessed the swine in the Gospel of Mark. Related Slavic words also developed meanings associated with madness and uncontrolled behavior. In Slovenian, Croatian, and Serbian, the related forms bes and bijes mean “rage” or “fury.”

A separate being called bès is found among the Jah Hut people of Malaysia. These bès are dangerous spirits inhabiting the jungle. They can attack people and cause illness through spirit possession.

The Jah Hut can attempt to tame and contain a bès by carving a small wooden figure called a sepili, representing the particular spirit causing trouble. If the spirit approves of the figure, it may enter it, allowing the people to trap the spirit inside through a special ritual. The sepili must then be taken far away from the village because the bès may become angry when it eventually escapes. Traditionally, the figures were buried deep in the jungle.


Sources

“Bies.” Wikipedia: The Free Encyclopedia. Wikimedia Foundation. Accessed September 10, 2026. https://en.wikipedia.org/wiki/Bies


Jikininki

Tradition: Japanese mythology
Alternative Names: Jikininki, Human-Eating Demon
Category: Demon


The Myth

Jikininki is a man-eating demon that feeds upon human corpses and the offerings placed before them. It appears in the story “Jikininki” associated with Lafcadio Hearn’s Kwaidan.

Long ago, Musō Kokushi, the Rinzai Zen monk Musō Soseki, was traveling through Mino Province. As evening approached, he became lost in the mountains and discovered an old hermitage on a hill. He asked the old monk who appeared to live there for lodging, but the monk curtly refused him and instead directed him toward a village in the valley.

Musō traveled to the village and was warmly welcomed into the house of the village headman. He was given a meal in an outbuilding and went to sleep.

Late that night, the young man who had welcomed him came to his room and explained that the village headman had actually died shortly before Musō arrived. The young man was his son. Now that the funeral was over, he intended to leave the village for another settlement, according to the custom that everyone must leave the village on the night of a death. Strange things were believed to happen in houses where a corpse was left alone, and those who violated the custom were said to suffer great misfortune.

Musō was grateful for the hospitality he had received and decided to remain alone in the house until morning so that he could mourn the dead village headman. His words reassured the young man and the villagers, who thanked him before leaving.

Musō sat before the corpse, reciting Buddhist sutras and meditating while he waited for dawn. As the night grew deeper, an unknown creature entered the room. At the same moment, Musō became completely paralyzed and was unable to move.

The creature approached the corpse and devoured everything. It consumed the flesh, bones, and hair of the dead man, then ate the burial shroud and even the offerings that had been placed before the body. After consuming everything, it left the house.

The next morning, the villagers returned. Musō told them about the terrible creature that had entered during the night and devoured the corpse. The villagers recognized it as the same kind of being described in their old stories.

Musō then asked whether the monk living in the hermitage on the hill ever performed funerals for the villagers. The villagers looked at him in confusion. They told him that there was no hermitage on the hill and that they knew of no monk living there. No monk had settled in the area for a very long time.

Musō left the village and returned to the hill to discover the truth. He found the hermitage without difficulty. The old monk welcomed him inside, bowed respectfully, and confessed that Musō had seen him the previous night swallowing the corpse and devouring the offerings.

The monk revealed that he had once been the only monk living in the area. Because of this, the villagers depended upon him whenever someone died and needed Buddhist funeral rites. He became constantly occupied with funerals, and his religious devotion gradually disappeared. Eventually, he began performing Buddhist services merely to obtain food, clothing, and shelter.

After his death, the monk was reborn in the realm of hungry ghosts as a man-eating demon. From then onward, he became a wretched creature that survived by devouring the corpses of the dead in the surrounding area.

The demon begged Musō to perform a Buddhist memorial service for him and save him through prayer. As he pleaded, both the demon and the hermitage suddenly vanished. Musō found himself sitting alone among the tall weeds. Beside him stood only a moss-covered five-tiered pagoda, which appeared to mark the monk’s grave.


Sources

Takahashi, Toshihiro. “食人鬼 [じきにんき] (Jikininki).” 新版TYZ 妖怪図鑑 (New TYZ Yokai Encyclopedia). May 7, 2016. https://tyz-yokai.blog.jp/archives/1056923784.html