Mythology!

Nhang

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Tradition / Region: Armenian Mythology
Alternate Names: —
Category: Water spirit, Demonic being

The Myth

The Nhang is a malevolent water spirit in Armenian mythology, associated with rivers and deep waters. Although the word originally meant “crocodile,” it came to refer to a supernatural being believed to inhabit certain waterways.

These spirits were said to dwell in specific rivers, including the Euphrates and the river Aragani, where they remained and caused harm. They were regarded as incorporeal beings rather than ordinary animals.

The Nhang could take different forms. At times it appeared as a woman in the water, resembling a mermaid-like figure. At other times it took the shape of a seal-like creature that attacked swimmers, seizing them by the feet and dragging them beneath the surface.

It was also said to prey on animals, feeding in a blood-drinking manner and leaving them dead afterward.

Its nature was not clearly defined in tradition, as some described it as a beast while others considered it a type of Dev.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 89-90.

Phlachal

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Tradition / Region: Armenian Mythology
Alternate Names: Elephant-Goat
Category: Sheep, Elephant, Hybrid

The Myth

The Phlachal is a rare and obscure creature in Armenian mythology, described simply as an “elephant-goat.” It belongs to a class of chimeric beings—monsters formed by combining traits of different animals.

Very little detailed information survives about the Phlachal, but its name suggests a hybrid of immense size and unnatural composition, likely blending the strength and mass of an elephant with the agility or form of a goat. Like other chimeras in regional folklore, it would have been perceived as unnatural and unsettling.

It appears in the same context as other hybrid creatures such as the sea-bull, indicating that it was part of a broader mythological tradition of monstrous animals that defied natural order. These beings were often associated with fear, unpredictability, and the boundaries between land, sea, and the supernatural.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 92.

Kaches

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Tradition / Region: Armenian Mythology
Alternate Names: Devs (popular belief), “The Brave Ones”
Category: Fairy

The Myth

The Kaches are incorporeal spirits in Armenian mythology, forming a link between dragons and the later concept of Devs. Their name, meaning “the brave ones,” is a euphemistic title used to appease them, reflecting a common tradition of referring to dangerous spirits with respectful names.

They are similar to European fairies or kobolds—unpredictable supernatural beings that are not inherently evil but can be harmful. Though considered good in essence by some traditions, they were often instruments of punishment or misfortune.

Kaches were believed to inhabit stony and mountainous places, especially Mount Massis, though they could appear almost anywhere. Many locations were associated with them, indicating a widespread belief in their presence across the landscape.

Like dragons, they were said to have palaces in high or remote places. They were also connected to legendary figures, holding captives such as Artavazd, Alexander the Great, and King Erwand in hidden or supernatural realms.

Their behavior closely resembled that of wild or primitive communities. They hunted, waged wars, and lived in organized groups. At the same time, they interfered with human life by stealing grain and wine, disrupting agriculture, and causing hardship.

They could also be directly hostile. People believed they beat, dragged, or tormented humans, sometimes driving them to madness through their influence.

Kaches were associated with magic and occult practices. Practitioners of magic were said to travel to them, even across water, to gain knowledge or serve them, suggesting that these spirits acted as hidden masters of forbidden knowledge.

They were also known for music. Their singing could be heard by humans, reinforcing their connection to other fairy-like beings in global folklore.

Overall, the Kaches represent a class of elusive and ambivalent spirits—neither fully benevolent nor entirely malevolent—existing between the natural and supernatural worlds, and deeply embedded in the mythological landscape of Armenia.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 77–79.

Urvakan

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Tradition / Region: Armenian Mythology
Alternate Names: Ghost, Phantom (from “uru”)
Category: Ghost

The Myth

The Urvakan is a ghostly being in Armenian belief, representing the spirit of a deceased person after death. The term derives from an older word meaning soul or phantom, which over time came to signify a visible or perceptible ghost.

In early Armenian thought, a human being consisted of a body and a soul, the latter originally understood as “breath.” At death, this soul was believed to leave the body—often imagined as exiting through the mouth in a painful process—becoming a separate, wandering entity.

After death, the Urvakan did not immediately depart to another realm. It remained near the body until burial, lingering in a transitional state between the living world and the afterlife. This period was considered dangerous and sacred, which is why candles and incense were used around the corpse—to protect the spirit and ward off harmful influences.

These ghostly beings were not merely feared but also, in earlier times, received forms of reverence or worship. The existence of the term for “ghost-worshippers” indicates that the Urvakan once held a recognized place in spiritual practices, possibly linked to ancestor veneration.

The Urvakan reflects a broader fatalistic worldview in which human life was tied to cosmic forces. The soul itself was sometimes associated with stars, and it was believed that when a star fell, a human life ended—suggesting a deep connection between human existence and the heavens.

Though not always malevolent, the Urvakan inspired fear and respect. The presence of the dead was considered polluting and powerful, requiring ritual care. Improper handling of death or burial could disturb the spirit, potentially leaving it restless.

Overall, the Urvakan embodies the Armenian conception of the soul after death: a lingering, perceptible presence caught between worlds, shaped by ritual, belief, and the cosmic order governing human fate.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 94.

Dragon Children

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Tradition / Region: Armenian Mythology
Alternate Names: Brood of the Vishap, Dragon offspring
Category: Dragon, Hybrid

The Myth

The Dragon Children are the offspring or brood of the Vishap, the great dragons of Armenian mythology. They are described as uncanny beings that exist between human and dragon, combining physical presence with ghostly and demonic traits.

These beings were believed to dwell around Mount Massis, the sacred mountain strongly associated with dragons. They lived near their parent creatures in hidden ravines, mountain palaces, and remote regions, forming a kind of extended dragon lineage or tribe.

In some traditions, they were not purely monstrous but could appear human or semi-human, suggesting that they were born from unions between dragons and human women. This gave rise to the idea of dragon-born individuals—people with unnatural origins, often marked by strange behavior, magical abilities, or a sinister nature.

The Dragon Children were closely linked to witchcraft and supernatural knowledge. They were said to possess skill in magic and deception, and their presence among humans often brought unease. Some were thought to infiltrate human society, living among people while hiding their true nature.

A particularly feared trait was their connection to changelings. Like their dragon parents, they were believed to steal human children and replace them with one of their own kind—offspring that appeared human but behaved wickedly and unnaturally.

Historical and legendary figures were sometimes associated with this lineage. Individuals of strange origin or destructive character were believed to have dragon ancestry, reinforcing the idea that the Dragon Children could influence human bloodlines.

Despite their danger, they were not purely chaotic monsters. Their behavior reflected a primitive, almost human way of life—they hunted, set traps, and lived in organized groups, much like early human societies. This blurred the boundary between monster and being.

Overall, the Dragon Children represent a disturbing and complex concept: a race born from dragons, existing between worlds, capable of blending into humanity while carrying the power, cunning, and danger of their ancient lineage.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 77–79.

Vishap

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Tradition / Region: Armenian Mythology
Alternate Names: Dragon, Vishap (from Persian, “poisonous”)
Category: Dragon

The Myth

The Vishap is a dragon-like being of Armenian mythology, often envisioned as a gigantic serpent or monstrous creature associated with mountains, especially Mount Massis. It is both a physical and supernatural entity, combining traits of beasts, spirits, and demons.

These dragons were believed to dwell in remote and dangerous places such as high mountain ravines, volcanic regions, and deep waters. Their connection to Mount Massis was especially strong, where eruptions, smoke, and fire reinforced their image as destructive and fearsome beings.

Vishaps were intelligent and magical creatures capable of shape-shifting, often appearing as humans or serpents. Despite their monstrous nature, they were not purely evil. While dangerous and sometimes hostile, they also possessed qualities that made them part of a broader mythological balance rather than absolute embodiments of evil.

They were known to abduct humans, especially children, sometimes replacing them with strange offspring of their own kind. In certain legends, they formed relationships with humans, suggesting the existence of dragon-born lineages or hybrid beings with supernatural abilities.

Vishaps also had strong ties to fertility and natural forces. They were said to steal milk from livestock and carry away crops, linking them to both abundance and loss. Their presence could disrupt human life, yet also indicated a deep connection to the cycles of nature.

In heroic mythology, they served as adversaries to divine or semi-divine figures. The god Vahagn, associated with fire and lightning, was known as a slayer of dragons, battling Vishaps in a role similar to storm gods defeating forces of chaos and drought.

They were believed to possess powerful talismans, such as serpent stones, and to have poisonous breath or essence. Their voices were terrifying, and their sheer size made them overwhelming to encounter.

Overall, the Vishap represents a complex dragon figure—part natural force, part demon, part ancient being—feared by humans but deeply embedded in the mythological landscape of Armenia.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 77–79.

Shahapet

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Tradition / Region: Armenian Mythology
Alternate Names: Shvaz, Shvod
Category: Snake, Spirit

The Myth

The Shahapet is a serpent-ghost, a guardian spirit tied to specific places such as fields, forests, mountains, homes, and especially graveyards. It can appear either as a snake or in human form, but its serpent aspect is the most common and deeply rooted.

In its role as a household spirit, the Shahapet was believed to be an ancestral presence, watching over the home and ensuring prosperity. When respected, it brought protection, fertility, and sometimes even wealth. However, if angered or driven away improperly, it could bring misfortune, poverty, and disorder upon the household.

The same spirit also existed beyond the home. As Shvaz, it guarded agricultural lands and was connected to seasonal cycles, appearing particularly in spring when farming resumed. As Shvod, it remained within the house, acting as a domestic guardian feared especially by children.

A unique ritual marked its transition between these roles. At the end of winter, villagers performed a ceremony to drive the household spirit out into the fields so it could aid agricultural work. They struck the walls of their homes, shouting for the spirit to leave, while placing water at the threshold to help guide its departure. Though forced away, the spirit was believed to labor in the fields and later return.

The Shahapet was not inherently malevolent. It was protective and beneficial by nature, but highly sensitive to human behavior. Hospitality, respect, and proper ritual ensured its favor. Neglect or disrespect, however, could transform it into a source of harm.

In some traditions, larger territorial serpent-spirits guarded entire regions, distinguishing between locals and outsiders—protecting their own while attacking strangers.

Overall, the Shahapet represents a complex fusion of ancestral ghost, land spirit, and protective serpent, deeply tied to both the home and the cycle of life, death, and fertility.

Sources

Ananikian, M. H. (1925). Armenian Mythology. In The Mythology of All Races, Vol. 7. Published by the Archaeological Institute of America p. 74-75.

White Lady of Aubinyà

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Tradition / Region: Andorran Mythology
Alternate Names: —
Category: Witch

The Myth

The White Lady of Aubinyà is a mysterious and beautiful woman dressed entirely in white, associated with justice and supernatural punishment. She lived near the Aubinyà River and was known to warn those who abused power.

At the time, a bishop of Urgell ruled harshly over the Andorran people, taking heavy tributes and interfering in their freedoms. The White Lady warned him more than once to stop, but He ignored her and continued to oppress the people even more harshly.

One night, as the bishop and his entourage were returning after collecting tribute, they saw the Lady standing by the river, glowing in the moonlight. When the bishop approached her, she silently beckoned him closer and led him into the forest, where both disappeared and were never seen again.

After this, a violent wolf began terrorizing the area, attacking flocks and spreading fear. Eventually, the síndic of Andorra led a hunt and killed the beast.

Soon after, the síndic was plagued by terrifying dreams of fighting the wolf and fell into a fatal illness. As he lay dying, the White Lady appeared and revealed the truth: the wolf had been the bishop, transformed into a beast, and his death demanded a life in return.

The síndic died, and the Lady made clear that this was the price set by dark forces. From that moment on, no one dared to oppress the Andorran people again.

Sources

Valls, À., & Carol, R. (2023). Llegendes d’Andorra. In Encamp-Montellà: Anem Editors. p. 53.

Witch of Fener

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Tradition / Region: Andorran Mythology
Alternate Names: —
Category: Witch

The Myth

The Witch of Fener is a mysterious woman associated with a real historical disaster, whose survival under impossible circumstances led people to believe she possessed supernatural powers.

In 1865, during a violent storm, a landslide began forming above the hamlet of Fener. A servant noticed the ground cracking and warned the villagers, who quickly fled and watched from a distance as the mountain collapsed, completely destroying the village.

Among the fleeing villagers was a woman who suddenly turned back, determined to retrieve a bag of money she had left behind in her house. The others assumed she had perished in the landslide, buried beneath the rubble.

However, when the survivors reached Les Escaldes, they were shocked to find that she was already there, unharmed, and still holding the bag of money.

No one could explain how she escaped a disaster that destroyed everything in its path. From that moment on, she was regarded with suspicion and awe, and became known as the Witch of Fener, a figure believed to possess unnatural abilities or protection beyond human understanding.

Sources

Valls, À., & Carol, R. (2023). Llegendes d’Andorra. In Encamp-Montellà: Anem Editors p. 60.

La Padrina

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Tradition / Region: Andorran Mythology
Alternate Names: Godmother Witch
Category: Witch

The Myth

La Padrina is a powerful older woman with hidden magical abilities, appearing at first as an ordinary village godmother but capable of invoking supernatural punishment when faced with grave injustice.

During the time of the Carlist Wars, three deserter soldiers arrived in Andorra and were given shelter in a house where she lived with her granddaughter. Although they were initially grateful, the men soon revealed themselves to be violent and undisciplined, drinking heavily, causing disorder, and committing thefts.

One night, drunk and out of control, they demanded a supposed hidden treasure in the house and began destroying the home in search of it. They forced the young girl to join them, and the situation escalated into brutality, ending in her assault and murder.

Faced with this atrocity, the godmother revealed her true nature. In her grief and fury, she used her powers to exact immediate justice, transforming the three soldiers into stone.

These petrified figures are said to remain in the landscape as the “Xemeneies de les Fades,” serving as a permanent mark of punishment.

La Padrina represents a form of righteous supernatural justice, a figure who does not act until a moral boundary is crossed, but once it is, responds with absolute and irreversible power.

Sources

Valls, À., & Carol, R. (2023). Llegendes d’Andorra. In Encamp-Montellà: Anem Editors. p. 58.