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amiphitri · 5 months ago

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Explaining the mythological origins and namesake of Mithra (MHYK): a very long and probably unnecessary post by a mhyk obsessed mythology nerd

Let me just preface this by saying that I haven’t gone through any formal education in ancient history or religions (yet) and even if I’ve researched it quite a bit I’m still bound to make plenty of mistakes. Also my expertise lies in grecoroman myth and I only have very surface-level knowledge of the other religions I mention here, although I’ve recently gone down a rabbit hole in regards to specifically their portrayal of the mithraic figure because goddamnit those wizards have me in a stranglehold and if I can’t combine my two current hyperfixations what’s even the point.

As there is gonna be quite a few different Mithras mentioned I will be referring to the fictional Mithra as “Mithra (mhyk)”. If I mention any other Mithra/Mitra/Mithras assume I’m talking about the deity.

Also this text is quite long so read more under the cut:

As you may or may not know if you’ve read through Mithras (mhyk) wiki page he takes his name from persian mythology! However this is a bit of an oversimplification as Mithra actually appears in pre-Zoroastrian Persian myth, Zoroastrianism, Hinduism, Roman myth and Mithraism, although with slight variations in his name and more significant variations in his role and portrayal.

Unfortunately since I have no knowledge of japanese and am entirely basing my interpretation of mahoyaku off the english translations I can’t attest to if the romanji of his name is accurate nor if japanese translations of mithraic texts make any differentiation between the names of Mithra in the different religions in which he’s present, but going off the romanisation i’ve seen used his name is spelled “Mithra” which is the spelling used for the Mithra in persian mythology and zoroastrianism. In roman mythology and mithraism hes called “Mithras”, and in hinduism he’s called “Mitra”, so Mithra (mhyk) using that particular spelling for his name would imply that he’s more based on the pre-zoroastrian and zoroastrian Mithra.

However after reading about all different Mithras from the different religions I can find possible links and references to all Mithras in Mithras (mhyk) writing so I’m gonna talk about all of them anyways! I’m mostly gonna focus on Zoroastrianism and Mithraism tho since those are the ones I’m able to find the most information on!

The first mention of Mithra comes from 1400 BC where he is mentioned as a Vedic deity (gross oversimplification but Vedic religion is a sort of pre-cursor to Hinduism) and referred to as “Mitra”. He then seems to have spread to ancient Persia where he is adopted into the Persian pantheon, and when Zoroastrianism takes over as the dominant religion in Persia he continues to be a prevalent figure.

Zoroastrianism is (is not was because it’s actually still practiced! fun fact Freddie Mercury was a Zoroastrian) a dualistic religion that focuses on the fight between good and evil, with a supreme being commonly referred to as “Ahura Mazda” and an evil spirit referred to as “Angra Mainyu” whom he stands in conflict with. Gods from the earlier pre-zoroastrian religion are incorporated into Zoroastrianism as beings called “ahuras”and “daevas”, with a few divinities called “yazatas” standing directly under “Ahura Mazda”. One of these “yazatas” is Mithra!

Scholars argue whether Zoroastrianism should be considered a monotheistic or polytheistic religion but many choose to refer to yazatas and by extension Mithra as divine beings that are underneath god rather than actual gods (think like angels), with “Ahura Mazda” being the only true god. However wether or not Mithra counts as a god there are still some scholars that believe that he was worshipped kinda like one!

In Zoroastrianism Mithra is the yazata of justice, the sun, light, friendship (“Mitra” actually means friend!!! it can also mean “that which binds” or oath/contract/covenant), pacts, covenants, contracts and most notably for our purposes oaths. Yep, oaths. As in promises. Sound familiar?

As the keeper of oaths he observes the world and makes sure no-one breaks their promises, and if they do they suffer his wrath, which may have caused him to also sometimes be viewed as a god of war according to some scholars. Mithra follows the path of the sun during the day, and during the night he fights evil demons with a spiked club, which is why the sky is red at the break of dawn (as he smashes the demons to pieces). So yeah the deity Mithra doesn’t get any sleep either, although I find this more likely to be a coincidence than intentional lol. Mithra rides a chariot drawn by four horses with no shadows and gold and silver hooves. He’s described to have millions of eyes and ears that can observe any oath-breakers and arms that can stretch and aid his followers all throughout the world (reminds me of Mithras (mhyk) signature teleportation magic a bit).

Mithra is also one of the three judges in the afterlife. When someone dies the zoroastrians believe the soul remains in the body for three days, after which it goes to the Chinwad bridge. Mithra, Srosh and Rashn judges the soul and if it’s deemed to have lived a good life the bridge widens and the soul can pass through with ease, but if it’s deemed to have lived an evil life the bridge becomes narrow and the soul falls down into the abyss below. The associations with death really aren’t as strong in Mithra as they are in Mithra (mhyk), but its still interesting to see that they’re there.

Mithra is also associated with fire and running water, both of which are considered holy in Zoroastrianism. (Old zoroastrians used to dispose of corpses by tying them up and letting birds eat them as the body is considered impure after the soul departs and thus can’t be cremated or risk getting near running water (as fire and running water is holy). thats not really related to Mithra I just think that’s interesting lol.)

Like many other deities Mithra was later picked up by the romans, where he became known as Mithras. Mithras shares very few similarities with the zoroastrian Mithra aside from etymological links and a connection to the sun, and it’s widely agreed that Mithras is simply the case of romans seeing the worship of Mithra and adopting the name rather than any actual zoroastrians spreading their worship to Rome. A lot of the time in antiquity people would make connections between gods that have similar roles from different cultures and associate them with eachother, and because of this Mithras became linked with sun gods such as Helios, Apollo and Sol. He also became known as “Sol Invictus” which means “The undefeated sun god”! Poor Mithra (mhyk) kinda failed the whole undefeated thing..

One of the most famous mystery cults and an early competitor to christianity was actually dedicated to the worship of Mithras. A “mystery cult” in antiquity refers to a cult which only those initiated are allowed to take part in, and “cult” when referring to ancient cults doesn’t have the same connotations as modern day cults and simply means a sub-sect of a bigger religion with it’s own teachings and rites. Although i’m not gonna lie the cult of Mithras is kinda giving me scientology vibes so. Yeah. Maybe it is a cult cult.

The cult of Mithras, commonly referred to as Mithraism by modern scholars, was a popular cult around the first to fourth century CE. Mithraism was mostly popular among soldiers, merchants and slaves and it’s worshippers consisted mainly of men. I’ve seen split opinions among scholars on wether women were allowed in the cult, but even if they were they most likely didn’t have the ability to climb the ranks in the same way men did. Mithraism had a rank system, where members could do work or pay probably (hence the earlier scientology comment) to learn more of the secrets of the cult and gain higher status.

There were 7 different ranks:

Corax (raven), Nymphus (bridegroom), Miles (soldier), Perses (persian), Heliodromus (sun-runner) and Pater (father), and each rank had their own protective planetary god and symbols.

Mithraism had some sort of an initiation ritual, however we don’t know exactly what that ritual entailed. It’s referenced as including both extreme heat and extreme cold, and inscriptions have been found where an initiate into the cult writes about having been “born again”. Christian writers have described the initiation ritual as being extremely brutal, but this likely isn’t true as those sources are incredibly biased with many christians standing in direct conflict with Mithraism.

The worship of Mithras took place in underground temples known as “Mithreums”. These Mithreums were often formed like caves, and had several altars, seats, a place to prepare food and several reliefs depicting Mithras in his various myths. The most central myth to Mithraism seems to have been a tauroctony, or in other words a slaying of a bull. All Mithraums have a depiction of the tauroctony in them.

In the tauroctony Mithras is shown grappling a bull and stabbing it with a dagger, with several animals almost always including (but not necessarily limited to) a dog, a raven, a snake and a scorpion surrounding them. Wheat grows out of the bulls tail, and grapes well out from the open wound in its throat. Watching down on them is Sol (a sun god heavily linked to and sometimes synonymous with Mithras) and Luna (a moon goddess), and two twins named Cautes and Cautopates stand on either side holding torches, with Cautes torch pointing upwards and Cautopates torch pointing downwards.

Unfortunately since Mithraism was a mystery cult there is not much written down about it’s teachings from actual practitioners, and most written sources we have are either heavily biased, written way after Mithraism stopped being practiced, or both. Most of the information we can gather thus comes from these reliefs, so interpreting what the myth is really about is a bit challenging.

Some scholars have interpreted it to be a sort of creation myth (kinda Ymir style if you’re familiar with norse mythology), which could be further cemented by the possible similarities between some iconography in Mithras birth and Orphic (another cult (although not a mystery one) don’t even get me started we’ll be here all day) creation myth.

Speaking of Mithras birth, he gets born out of a rock! Sometimes as a child but usually as a grown man, and often the torch-bearing twins are present at his birth too. This is also gathered from mostly reliefs and short inscriptions so we really don’t know much about it.

There is also reliefs of some sort of water miracle where Mithras shoots a rock with a bow and arrow and summons water from it, depictions of Mithras hunting the bull, a banquet where Mithras and Sol feast on the bull, a handshake between Sol and Mithras, and Sol and Mithras ascending to the heavens in a chariot. There is also a statue of a lion headed god with a snake wrapping around its body that commonly shows up in mithreums, however we don’t really know who this god is.

Mithraism seems to be heavily linked to astrology and many believe the figures in the tauroctony to be representative of different celestial bodies and star signs, however theres a lot of disagreement in regards to which figure represents what. Some even link Mithraism to some sort of astral ascension, but this is hotly debated.

Mithraism is also believed by some to have inspired christianity, with Mithras often being compared to Jesus. I personally don’t really buy this and see other mystery cults such as those surrounding Dionysus to be more likely to have been inspiration for Jesus, but it’s at the very least possible that Mithraism influenced christmas to be on the 25th of December. According to some scholars Mithras birthday was celebrated the 25th of December (others argue it was more a general celebration of the sun) and early christians may have chosen to put christmas on that day to directly compete with Mithraism. Additionally, many mithrean rituals have been compared to christian rituals and were described by christians at the time as evil imitations of christian practices.

When christianity became the state religion in rome Mithraism quickly declined, but during a good while Mithraism was just as widespread and popular as christianity and some believe that had things gone differently Mithraism could’ve ended up being an important world religion still to this day.

Now all of this is really interesting, but if you came here for Mithra (mhyk) it may not be all that relevant. Lemme tell you what’s more relevant tho: The bull is the moon. Or well more accurately, some scholars believe the bull to represent the moon.

Bulls were sometimes a symbol for the moon in antiquity due to their crescent shaped horns and their association with the moon goddess Selene/Luna. This, in combination with the imagery of Sol and Luna on opposing sides of the depictions of the tauroctony has made some believe that the scene depicts Mithras triumph over the moon and by extension death and darkness.

Additionally, Mitra (the Vedic Hindu version of Mithras) actually has a similar bull slaying story in which he reluctantly participates in the sacrifice of the moon god Soma who takes the form of a bull, so yeah multiple Mithras may do moon slaying. Ig Mithra (mhyk) fights the moon in every universe.

There’s obviously a lot more about all these deities I haven’t gone over but finding credible sources is unfortunately a bit difficult and if I continue I may be here for weeks so!! That’s all for now! I doubt Mahoyakus creators actually knew about all this, but I still think its really neat they chose Mithra as the name for their character considering hes such an interesting mythological figure!! Also ig the Cult of Mithras lives on in all the crazy Mahoyaku fans simping over Mithra (mhyk)..

#ik this isnt art but i put hours into researching it and i think tumblr needs to hear it #if anyone wants me to elaborate i can and will do so #mhyk literary references have me in a stranglehold #mahotsukai no yakusoku #mahoyaku #mhyk #promise of wizard #mithra #mithra mahoyaku

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seewetter · 5 months ago

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List of Mythic Creatures

Q: WHAT IS THIS??!

A: This is an alphabetically sorted list of all mythic creatures I could find on Wikipedia. The names are (mostly) identical to the name that will bring up the wiki page.*

Q: All mythic creatures on wikipedia???

A: There are a few omissions: I found there were too many lake monsters so those I didn't exhaustively include. Wikipedia has a lot more information about Greek individual figures than individual figures from other cultures (like Achilles or Glauce or Dioxippe or Ajax) and when those figures are members of a mythic group (amazons, nymphs, etc.) I included them in this list, but the list may skew in favour of Greek mythic women with fewer male figures. Also I have included some gods, goddesses and non-binary deities but just like with the lake monsters, did not include most of the Wiki pages on godheads of the world. But the list should be fairly exhaustive when it comes to heavenly beings (elves of alfheim, gandharvas, horae and so on) who serve the gods in their divine abodes.

Q: Why are hobbits on the list? Tolkien made those up, right?

A: Well technically there are lists of creatures from folklore and one of those lists, which Tolkien came across, lists hobbits. It doesn't explain what hobbits are and they aren't documented anywhere else, but that may be the origin of the word hobbit.

Q: Why are some of these not actual creatures?

A: folktales that make mention of unique mythic creatures have been included. For example "The Red Ettin" is a English folktale that features herds of two-headed bulls and cows. In other cases, Wikipedia has pages like "Aboriginal Australian Creatures" or "Abenaki & Mi'kmaq beings" which are worth looking at because they provide more mythic creatures that don't have individual pages.

Q: Why are some entries styled "Savanello - Salvanello" or "Dwarf - Dwarves"

A: one of the terms is the singular and the other the plural. The list is a bit peculiar, sorry.

Q: How would you recommend this list is used?

A: You can use it any way you like, just keep in mind that some beings on this list are sacred and ideally try to be culturally sensitive about that. For example, some Ojibwe people are not exactly happy that one of their unnameable spirits has been publicly named, misspelled, attached to anti-Native stereotypes (see also here) and then completely misrepresented and trivialized as a horror monster in pop culture and so the "wendigo" comes with all that baggage, as do many other creatures on this list.

Usually if a creature is from a Neolithic / Bronze Age / Iron Age culture like Egypt or North & South Mesopotamia (Akkadian, Assyrian & Sumerian, Babylonian) there is no one who is going to raise valid ethical concerns around the use of your creature.

Similarly, if something is a generic fantasyland creature (elf, dwarf, dragon, ghost, giant, mermaid etc.) or from Greek and Roman sources (sirens, minotaurs, catoblepas) or medieval bestiaries (hydrus, iaculus) you can flesh those out with more research, but I don't think you will run into ethical problems.

But with a lot of other creatures, outreach to that community has value, because otherwise its not just a fantasy work being authored, but also some serious inter-cultural tensions. Stephenie Meyer, who decided to add Qileute shapeshifters into Twilight but never consulted Qileute and doesn't support their community in any way, is a example. There is no need to follow it.

By Region & Culture

Part 1: Indigenous Australians & Indigenous America

Part 2: Settler Colonies & Diasporas of Australia & Americas

Part 3: Europe (Basque, Rome, Viking, Great Britain)

Part 4: Greek

Part 5: East Europe, Northwest Asia

Part 6: Medieval Europe (plus Renaissance)

Part 7: Orthodox Religions (Christianity, Islam, Judaism, Zoroastrianism, Gnosticism, Demon Summoning Books, etc.)

Part 8: Asia and South Pacific

Part 9: Africa

Part 10: Other

Creatures sorted by Type

Letter A

Letters B to Z are in the works.

THE LIST:

This wiki page mentions "a horde of tiny creatures the size of frogs that had spines" https://en.wikipedia.org/wiki/Sea_monster;

9 Mothers of Heimdallr;

Á Bao A Qu; A Hut on Chicken Legs; Aamon; Aana Marutha; Aani; Aatxe; Aayaase; Abaahy; Abaasy; Ababil; Ababinili; Abada; Äbädä; Abaddon; Abaia; Abarimon; Abarta; Abasy; Abath; Abcán; Abchanchu; Abenaki & Mi'kmaq beings; Abere; Abezethibou; Ba (personality); Baak; Baal Berith; Baba Yaga; Babay; Babi ngepet; Babys (a satyr's brother); Bacchae; Bacchantes; Baccoo; Badalisc; Badb; Bael; Bagany; Bahamut; Bahkauv; Bai Baianai; Bai Lung Ma; Bai Suzhen; Bai Ze; Bakasura; Bake-danuki; Bake-kujira; Bakemono; Bakeneko; Bakezōri; Baku; Bakunawa; Bakwas; Balaur; Bal-Bal; Baldanders; Ball-tailed cat; Baloma; Balor; Baloz; Bánánach; Banchō; Bannik; Banshee; Banyoles monster; Bao Si; Baobhan Sith; Baphomet; Bar Juchne; Bar yokni; Barabao; Barbarika; Barbatos; Bardha; Barghest; Barmanou; Barnacle Goose; Barometz; Barong; Barstuk; Barstukken; Baš Čelik; Basa-Andrée; Basadone; Basajaun; Basa-Juan; Basan; Bashe; Basilisco Chilote; Basilisk; Bašmu; Basnak Dau; Basty; Bathin; Batibat; Batraz; Baubo; Bauchan; Bauk; Baykok; Beaman Monster; Bean-nighe; Beansìth; Bear Lake Monster; Bearers of the Throne; Beast of Beinn a' Bheithir; Beast of Bladenboro; Beast of Busco; Beast of Dean; Beast of Gévaudan; Bebryces; Bedivere; Beelzebub; Beerwolf; Befana; Behemoth; Beings of Irkalla or Kur; Beithir; Beleth; Belial; Bell Witch; Belled buzzard; Belphegor; Belsnickel; Bendith y Mamau; Bengali myths; Bennu; Ben-Varrey; Benzaiten; Berbalang; Berberoka; Bergmanli; Bergmönch; Bergsrå; Bernardo Carpio; Berserker; Bessie; Bestial Beast; Betobeto-san; Betram de Shotts; Bhagadatta; Bhargava; Bhoma; Bhoota; Bhramari; Bhringi; Bi Fang bird; Biasd Bheulach; Bichura; Bicorn; Bieresel; Bies; Bifrons (demon); Big Ghoul (dragon); Bigfoot; Bilbze; Billy Blind; Bilwiss; Binbōgami; Binidica; Biróg; Biscione; Bishop Fish; Bisterne Dragon; Biwa-bokuboku; Bixi; Black Annis; Black Arab; Black Dog; Black Dwarfs; Black Hound; Black Panther; Black Shuck; Black Tortoise; Blafard; Blanquettes; Błędnica; Blemmyes; Blodeuwedd; Bloody Bones; Bloody Caps; Bloody Mary; Blud; Błudnik; Blue Ben; Blue Lady of Verdala Palace; Blue Men of the Minch; Blue Star Kachina; Bluecap; Blunderbore; Bobak; Böcke; Bockschitt; Bodach na Croibhe Moire; Bodach; Bodachan Sabhaill; Bogeyman; Boggart; Bogle; Böhlers-Männchen; Boiuna; Bonnacon; Bonnes Dames; Boo hag; Boobrie; Borda; Born Noz; Boroboroton; Boruta; Botis; Boto; Boto_and_Dolphin_Spirits; Bottom (Moerae); Boudiguets; Bøyg; Božalość; Božić; Brag; Bragmanni; Brahmahatya; Brahmarākṣasaḥ; Bramrachokh; Bran and Sceólang; Brazen Head; Bregostani; Bregosténe; Bremusa; Brendan the Navigator; Brenin Llwyd; Br'er Rabbit; Bres; British Wild Cats; Broichan; Brokkr; Brosno dragon; Brown Man of the Muirs; Brown Mountain Lights; Browney; Brownie - Brownies; Broxa; Bruja; Brunnmigi; Bubak; Bucca; Bucentaur; Buckriders; Buda; Buer; Buffardello; Bugbear; Buggane; Bugul Noz; Bukavac; Bukit Timah Monkey Man; Bulgae; Bull of Heaven; Bumba Meu Boi; Bune; Bungisngis; Bunyip; Bunzi; Buraq; Burrokeet; Burryman; Buru; Busaw; Buschgrossmutter; Buschweibchen; Bushyasta; Buso; Busós; Butatsch Cun Ilgs; Butter Sprite; Butzemann; Butzen; Buwch Frech; Bwbach; Bwciod; Byangoma; Byōbunozoki; Bysen;

C' Horriquets; Caballo marino chilote; Caballucos del Diablu; Cabeiri; Caca; Caccavecchia; Cacodaemon; Cactus cat; Cacus; Cadborosaurus; Cadejo; Caelia; Caeneus; Cailleach; Caim (demon); Cain bairns; Caipora; Cakrasaṃvara Tantra; Caladrius; Calafia; Calcatràpole; Caleuche; Calingae; Callicantzaroi; Calliste; Callithyia of Argos; Calydonian Boar; Calygreyhound; Camahueto; Camazotz; Cambion; Camilla; Campe; Cancer; Candelas; Cangjie; Čanotila; Căpcăun; Capelobo; Capkin; Carbuncle; Careto; Carikines; Carman; Carranco; Cas Corach; Catalan Creatures; Catez; Cath Palug; Cathbad; Catoblepas; Cat-sìth; Cattle of Helios; Cauchemar; Caucones; Cauld Lad of Hylton; Caveman; Ceasg; Ceffyl Dŵr; Celaeno; Centaur - Centaurs; Centaur_Early Art; Centaurides; Cerastes; Cerberus; Cercopes; Ceryneian Hind; Cethlenn; Ceto; Cetus; Ceuthonymus; Cha kla; Chai nenesi; Chakora; Chakwaina; Chalkydri; Chalybes; Champ; Chamrosh; Chana and Munda; Chaná myths; Chaneque; Chang; Changeling; Changelings Chervan; Čhápa; Charun; Charybdis; Chasca; Chaturbhuja; Chaveyo; Chedipe; Chemosh; Chenoo; Chepi; Chernava; Cherubim; Cherufe; Chesma iyesi; Chessie; Cheval Gauvin; Cheval Mallet; Chèvres Dansantes; Chi; Chichevache; Chickcharney; Chidambara Rahasiyam; Chilote Creatures; Chilseok; Chimera; Chimimōryō; Chimke; Chinas; Chindi; Chinese guardian lions; Chinese Monkey Creatures; Chinese serpent killed by Li Ji; Chinese Souls; Chir Batti; Chiron; Chitrāngada; Chiwen; Chiyou; Chōchinbi; Chōchin'obake; Choctaw myths; Chol; Chonchon; Choronzon (demon); Chort; Christchurch Dragon; Chromandi; Chronicon; Chrügeli; Chrysanthis; Chrysaor; Chrysopeleia; Chullachaki; Chullachaqui; Chupacabra; Church grim; Churel; Churn Milk Peg; Chut; Chyavana; Cichol Gricenchos; Ciguapa; Cihuateteo; Cikavac; Cimbrian seeresses; Cinciut; Cinnamologus; Cipactli; Cipitio; Cirein-cròin; Cissus; City God; Clíodhna; Clonie (Amazon); Clotho; Clurican; Coblynau; Cocadrìlle; Cock Lane Ghost; Cockatrice; Coco; Cocollona; Cofgod; Coi-coi vilu; Cola Pesce; Colbrand (giant); Colo Colo; Colombian Creatures; Colossus; Colt pixie; Comte Arnau; Conand; Çor; Coribantes; Corics; Cormoran (giant); Cornandonet Dû; Cornflower Wraith; Corrandonnets; Corriquets; Corson (demon); Corus; Corybantes; Courètes; Coyote_Native; Coyote_Navajo; Creatures from Vetala Tales; Creatures of Azerbaijan; Cressie; Cretan Bull_minotaur's sire; Creusa; Crinaeae; Crions; Crocotta; Crom Cruach; Crommyonian Sow; Cryptid whale; Cryptid; Cuegle; Cuélebre; Cula; Culards; Čuma; Cupid; Curetes; Curupira; Cù-sìth; Cŵn Annwn; Cyborg; Cychreides; Cyclops; Cyhyraeth; Cyllarus; Cymidei Cymeinfoll; Cynocephali; Cythraul;

Daayan; Dab; Dactyls; Daemon; Daeva; Dagon; Dagr; Dahu; Dahut; Daidarabotchi; Daikokuten; Daimon; Daitya; Daji; Dajjal; Dakhanavar; Ḍākinī; Daksha yajna; Daksha; Dalaketnon; Dalhan; Damasen; Damballa; Dames Blanches; Dames Vertes; Danava; Dandan; Dando's Dogs; Daniel (angel); Danzaburou-danuki; Daoine Sidhe; Daphnaie; Dark Watchers; Darrhon; Daruka; Datsue-ba; Dawon; Day of the Dead; Dead Sea Apes; Death; Ded Moroz; Deer Lady; Deer Woman; Deianeira; Deildegast; Deity; Delphyne; Dema deity; Demigod; Demogorgon; Demoiselles Blanches; Demon - Demons; Demon (list); Demon Cat; Demons (Ars Goetia) (List); Demons (Christianity and sex); Demons in Mandaeism; Demons of the Dictionnaire Infernal; Dēnglung; Derimacheia; Derinoe; Despoina_Goddess; Destroying Angel; Dev; Deva people; Devak; Devapi; Devas; Devatas; Devil Bird; Devil Boruta; Devil; Dewey Lake Monster; Dhampir; Dharanendra; Di Penates; Di sma undar jordi; Dialen; Dies feminae; Dilung; Dimonis-Boyets; Dingonek; Dioxippe; Dip; Dipsa; Dirawong; Disir; Diting; Div; Div-e Sepid; Dive Ženy; Dive; Djadadjii; Djall; Djieien; Dobhar-chú; Dobrynyna Nikitich; Dodomeki; Dogs in Chinese mythology; Dokkaebi bangmangi; Dokkaebi; Dökkálfar; Doliones; Dolphin; Domovoi; Donamula; Doñas de fuera; Dong Yong and the Seventh Fairy; Donn Cúailnge; Doppelgänger; Dormarch; Dōsojin; Double-headed serpent; Douen; Dǒumǔ; Dover Demon; Drac; Draconcopedes; Dragon of Beowulf; Dragon of Mordiford; Dragon of the North; Dragon turtle; Dragon; Dragons of St. Leonard's forest; Dragon's Teeth; Drakaina; Drake; Drangue; Drapé; Draugr; Drekavac; Drioma; Drop Bear; Droug-Speret; Drude; Drummer of Tedworth; Druon Antigoon; Dryad; Duende; Dulagal; Dullahan; Dumah; Dun Cow; Dungavenhooter; Dunnie; Dunters; Duppy; Durgamasura; Durukti; Dusios; Dvalinn; Dvarapala; Dvipa; Dvorovoy; Dwarf - Dwarfs, Dwarves; Dybbuk; Dysnomia; Dzedka; Dziwożona; Dzoavits; Dzunuḵ̓wa;

Each-uisge; Eagles in Myth; Easter Bilby; Easter Bunny; Eate (Basque god); Ebajalg; Ebu gogo; Echeneis; Echidna; Echtra; Éclaireux; Edimmu; Egbere; Egg Ghost; Egoi; Ehon Hyaku Monogatari; Eidolon; Eikþyrnir; Eingana; Einherjar; Eisenhütel; Eisheth Zenumin; Ekek; Ekerken; Eki (Basque goddess); Ekke Nekkepenn; Ekpo Nka-Owo; El Hombre Caimán; El Naddaha; El Sombrerón; El Tío; Elate; Elatha; Elbow witches; Elder Fathers; Elder Mother; Elegast; Eleionomae; Elemental; Elf - Elfs, Elves; Elf Fire; Elf King's Tune; Elflebceuf; Elfor; Elioud; Ellefolk; Ellemen; Ellén Trechend; Ellert and Brammert (giants); Elli; Ellylldan; Ellyllon; Eloko - Biloko; Elwetritsch; Emere; Emishi; Emmet; Emperor Norton; Empusa; En_Albanian_Deity; Enbarr; Enceladus; Enchanted Moura; Endill; Enenra; Enfield Monster; Enfield; Engkanto; English Fairies; Engue; Enorches; Eoteto; Epiales; Epimeliad; Epiphron; Erchitu; Erdbibberli; Erdhenne; Erdluitle; Erdmännchen; Erdweibchen; Ergene iyesi; Eriboea; Erinyes; Erkenek; Erlking; Erotes; Erymanthian boar; Estonian Creatures; Estries; Ethiopian pegasus; Ethiopian superstition; Ethniu; Etiäinen; Ettin; Euryale; Eurybius; Eurymedon; Eurynome; Eurynomos; Eurypyle; Euxantius; Ev iyesi; Evandre; Ewiger Jäger; Exoticas;

Fachan; Fadas; Fadhas; Fáfnir; Fäies; Failinis; Fainen; Fair Family; Fair Folk; Fair Janet; Fairy - Fairies; Fairy Queen; Fairy story (Northumbria); Falak; Fallen Angel (Book of Enoch); Fallen Angel; Familiar; Fangfeng; Fänggen; Fangxiangshi; Farfadet - Farfadets; Farfarelli; Farisees; Farises; Fasolt; Fastachee; Fata Acquilina; Fata Alcina; Fata Culina; Fata Morgana; Fata Sibiana; Fate Marine; Fates; Father Frost; Fatia; Fatuae; Faun, Faunus - Faunae, Fauni; Faustulus; Fayettes; Fayules; Fear Doirich; Fear gorta; Feathag; Feathered Serpent; Fée de Vertiges; Feeorin; Fées; Féetauds; Feilian; Feilung; Feldgeister; Fenetten; Feng; Fènghuáng; Fengli; Fenodyree; Fenrir; Ferragut; Fetch; Feuermann; Fext; Fiery Flying Serpent; Fiery serpents; Fin; Finfolk; Finvarra; Finzweiberl; Fioles; Fionn mac Cumhaill; Fionnuala; Fions; Fir Bolg; Fir Darrig; Firebird; Fire-Drakes; Firefox; Fish-man of Lierganes; Fjölvar; Fjörgyn and Fjörgynn; Flaming Teeth; Flathead Lake Monster; Flatwoods Monster; Flower Fairies; Flying Africans; Flying Head; Flying Horse of Gansu; Fog Mannikins; Folaton; Folgie; Folklore of the Maldives; Folktales of Mexico; Follet; Folletti; Fomorian; Foras; Forest Bull; Forest Fathers; Forgetful Folk; Forneus (demon); Fort Manoel Ghost; Foryna; Fossegrim; Fouke Monster; Fouletot; Foulta; Fountain Women; Four Perils; Fox Spirit; Frairies; Fratuzzo; Frau Ellhorn; Frau Holle; Frau Holunder; Fraus; Fravashi; French Mythic Creatures and Saints; Freybug; Frohn; Frost Giant; Fuath; Fuddittu; Fuglietti; Fujettu; Fūjin; Fulad-zereh; Funayūrei; Fuochi Fatui; Furaribi; Fur-bearing trout; Furcas (demon); Furfur (demon); Furutsubaki-no-rei; Fury; Futakuchi-onna; Füttermännchen; Fuxi; Fuzanglung; Fuzhu; Fylgiar;

Gaap; Gaasyendietha; Gabija; Gādhi; Gaf; Ga-gorib; Gagoze; Gaizkiñ; Gaja; Gajamina; Gajasimha; Galatea; Gale; Galehaut; Galgemännlein; Gallinipper; Gamayun; Gambara; Gamigin; Gaṇa; Gancanagh; Gandaberunda; Gandharva; Gangcheori; Gangr; Ganna; Gaoh; Gaokerena; Garb mac Stairn; Gargarians; Gargoyle; Garkain; Garmr; Garuda; Gashadokuro; Gasin (house god); Gatipedro; Gaueko; Gavaevodata; Gayant; Gazeka; Gazu Hyakki Yagyō; Gegenees; Gelin; Gello; Gemory; Genius loci; Genius; Gerana; Germakochi; German; Geryon; Ghaddar; Ghillie Dhu; Ghosayatra Parva; Ghost; Ghostly Rider; Ghosts in Chinese culture; Ghosts in Mesopotamian culture; Ghoul; Giane; Giant Water Lily Legend; Giant; Gigantes; Gigelorum; Gillygaloo; Girimekhala; Girt Dog of Ennerdale; Giu; Gjenganger; Glaistig; Glas Gaibhnenn; Glashan; Glashtyn; Glatisant; Glauce; Glawackus; Glenr; Globster; Gloucester sea serpent; Glucksmännchen; Gnome; Go I know not whither and fetch I know not what; Goblin - Goblins; Goblin-Groom; Gochihr; Gog and Magog; Gogmagog; Gohō dōji; Gold Duck; Gold-digging ant; Golden Bear; Golden Goose; Goldenhorn; Golem; Gommes; Gomukha; Gonakadet; Gonggong; Good Folk; Good Neighbors from the Sunset Land; Goodfellows; Goofus Bird; Goram and Vincent (giants); Gorgades; Gorgon - Gorgons; Gorgophone; Gormshuil Mhòr na Maighe; Goryō; Gotwergi; Graeae; Grahana; Grand Grimoire; Grandinili; Graoully; Gration; Green Man; Gremlin; Grendel; Grendel's Mother; Grey Alien; Grey Man; Gríðr; Griffon; Grigori; Grigs; Grimalkin; Grindylow; Groac'h Vor; Groac'h; Grootslang; Grýla and Leppalúði; Guahaioque; Guajona; Gualicho; Guang yi ji; Guardian Angel; Guayota; Gudrun; Guerrionets; Guhyaka; Guivre; Gulon; Gumberoo; Gunungsin; Gurangatch; Guriuz; Gurumāpā; Gusainji Maharaj; Gütel; Guter Johann; Gwagged Annwn; Gwarchells; Gwaryn-a-Throt; Gwazig-Gan; Gwisin; Gwragedd Annwn; Gwrgi Garwlwyd; Gwyllgi; Gwyllion; Gwyn ap Nudd; Gyalpo spirits; Gytrash;

Haaf-Fish; Haagenti; Haakapainiži; Habetrot; Hábrók; Hadas; Hadhayosh; Haesindang Park; Hafgufa; Hag and Mag; Hagoromo (swan maiden play); Hags; Hāhau-whenua; Haietlik; Hainuwele; Hairen; Haizum; Häkelmänner; Hakenmann; Hākuturi; Hakuzōsu; Halahala; Half-elf; Haliurunas; Halizones; Halphas (demon); Haltija; Ham; Hamadryad; Hamingja; Hammaspeikko; Hamsa; Hanako-san; Hanau epe; Hanbi; Hanitu; Hannya; Hans von Trotha; Hantu Air; Hantu Bongkok; Hantu Raya; Hantu Tinggi; Hantu; Haoma; Haosi Namoinu; Härdmandlene; Hare of Inaba; Harionagu; Harpy; Haryashvas and Shabalashvas; Hashihime; Hassan of Basra; Hati Hróðvitnisson; Hatif; Hatsadiling; Hatuibwari; Haugbui; Hausbock; Havfrue; Havmand; Hawakai; Hayagriva; Hayk; Haymon (giant); Hayyot; Headless Horseman; Headless Mule; Hecatoncheires; Ḫedammu; Heerwische; He-He Er Xian; Heidenmanndli; Heidenweibchen; Heikegani; Heikki Lunta; Heimchen; Heinrich von Winkelried; Heinzelmann; Heinzelmännchen; Heinzlin; Hejkadlo; Helhest; Hell Courtesan; Hellhound; Hellmouth; Helloi; Hellusians; Hemā; Hemann; He-Mann; He-Männer; Hemaraj; Hé-no; Henwen; Hercinia; Herdweibchen; Herensuge; Hermaphroditus; Herne the Hunter; Heruka; Hervör alvitr; Hesperides; Hevajra; Hey-Hey Men; Heyoka; Hibagon; Hidden Folk; Hidebehind; Hiderigami; Hidimba; Hieracosphinx; Hiisi; Hildr; Hillbilly Beast of Kentucky; Hille Bingels; Hillmen; Himiko; Hine-nui-te-pō; Hingchabi; Hinn; Hinzelmann; Hippalectryon; Hippe; Hippocampus; Hippogriff; Hippolyta; Hippopodes; Hira; Hiranyakashipu; Hiranyaksha; Hircocervus; Hitodama; Hito-gitsune; Hitotsume-kozō; Hitotsume-nyūdō; Hitte-Hatte; Hittite Goddesses of Fate; Hlaðguðr svanhvít; Hljod; Hlökk; Hồ ly tinh; Hob; Hob-and-his-Lanthorn; Hobbididance; Hobbit; Hob-Gob; Hobgoblin - Hobgoblins; Hob-Thrush Hob; Hodag; Hödekin; Hoihoimann; Holawaka; Holly King and Oak King; Homados; Hombre Gato; Home dels nassos; Homme de Bouc; Hommes Cornus; Homunculus - Homunculi; Honduran Creatures; Hone-onna; Honey Island Swamp Monster; Hong; Hongatar; Hooded Spirits; Hoop Snake; Hooters; Hopfenhütel; Horae; Horned Serpent; Hortdan; Hotoke; Houggä-Ma; Houles fairies; Houpoux; Houri; Hòutǔ; Hoyau; Hræsvelgr; Hrímgerðr; Hrímgrímnir; Hroðr; Hrymr; Hsigo; Hú; Hüamann; Huay Chivo; Huckepoten; Hudson River Monster; Hufaidh; Hugag; Hulde Folk; Hulder; Huldre Folk; Huldufólk; Hulte; Huma bird; Humbaba; Humli; Hun and po; Hundun; Hungry Ghost; Huodou; Hupia; Hurricane children; Husbuk; Hütchen; Hutzelmann; Húxiān; Hyades; Hyakki Tsurezure Bukuro; Hyakki Yagyō_Wild Hunt; Hybris; Hydra; Hydrus; Hyldeqvind; Hylonome; Hyōsube; Hyottoko; Hypnalis; Hyrrokkin; Hyter Sprites;

I Verbti_Albanian_Deity; Iaculi; Iannic-ann-ôd; Iara; Ibaraki-dōji; Iblis; Ibo loa; Ibong Adarna; Ice Mannikins; Ice Queen; Ichchadhari naag; Ichneumon; Ichthyocentaur; Ichthyophagoi; Iði; Idis; Idlirvirissong; Idris Gawr; Iele; Ifrit; Igigi; Ignis Fatuus; Igopogo; Ijiraq; Ikiryō; Iktomi; Ikuchi; Iku-Turso; Ila (Samoan myth); Ila; Ilargi; Ilavida; Ileana Cosânzeana; Iliamna Lake Monster; Illuyanka; Ilomba; Ilvala and Vatapi (asura); Ím (joetunn); Imbunche; Immram; Imp; İn Cin; Inapertwa; Inari Ōkami; Incubus; Indruk; Indus worm; Inguma; Inkanyamba; Inmyeonjo; Intulo; Inugami Gyōbu; Inugami; Ioke; Iphis; Iphito; Ipilja-ipilja; Ipos; Ipotane; Iratxo - Iratxoak; Iravati; Irish Mythic Creatures; Iroquois Myths; Irrbloss; Irrlichter; Irrwurz; Irshi; Isfet; Ishim; Ishinagenjo; Isitwalancenge; Iskrzycki; Islam Mythic Creatures; Isonade; Ispolin; Issie; Issitoq; Issun-boushi; Itbarak; Itsumade; Ittan-momen; Iubdan; Iya; İye;

Jack and the Beanstalk; Jack Frost; Jack in the Green; Jack o' Kent; Jack o' Legs; Jack o' the bowl; Jack o'Lanthorn; Jack the Giant Killer; Jackalope; Jack-In-Irons; Jacques St. Germain; Jaculus; Jahi; Jahnu; Janjanbi; Jann; Japanese Serpent; Jarita; Járnsaxa; Jashtesmé; Jasy Jatere; Jean de la Bolieta; Jean de l'Ours; Jeannot; Jenglot; Jengu; Jenny Haniver; Jentil; Jenu; Jersey Devil; Jetins; Jezinky; Jiangshi; Jiaolung; Jihaguk daejeok toechi seolhwa; Jikininki; Jimmy Squarefoot; Jin Chan; Jinmenju; Jinmenken; Jinn; Jinnalaluo; Jipijka'm; Jiutian Xuannü; Jiutou Zhiji Jing; Jiuweihu; Joan the Wad; Joan-in-the-Wad; Jogah; Joint Snake; Joint-eater; Jok; Jolabukkar; Jonathan Moulton; Jormungandr; Jörmungandr; Jorōgumo; Jötunn; Jubokko; Jüdel; Judys; Jué yuán; Jueyuan; Juggernaut; Julbuk; Jumbee; Jvarasura; Jwalamalini;

Kabhanda; Kabouter; Káchabuké; Kachina; Kae and Longopoa; Ka-Ha-Si; Kaibyō; Kai-n-Tiku-Aba; Kakawin; Kālakeya - Kālakeyas; Kalamainu'u; Kalanemi (asura); Kalanemi (Ramayana); Kalanoro; Kâ'lanû Ahkyeli'skï; Kalaviṅka; Kalenjin Mythic Creatures; Kalevipoeg; Kaliya; Kallana; Kallikantzaros- Kallikantzaroi; Kallone; Kållråden; Kamadhenu; Kamaitachi; Kamakhya; Kami; Kamikiri; Kammapa; Kangiten; Kanglā Shā; Kao; Kappa; Kapre; Karapandža; Karkadann; Karlá; Karnabo; Karura; Karzełek; Kasa-obake; Käsermänner; Kasha; Kasogonagá; Katajatar; Kataw; Katie Woodencloak; Kaukas; Kaupe; Kawas; Kawauso; Kayeri; Kechibi; Kee-wakw; Keibu Keioiba; Ķekatnieki; Ke'le - Ke'let; Kelpie; Kenas-unarpe; Keneō (oni); Keong Emas; Kepetz; Keres; Kerions; Ketu; Keukegen; Khalkotauroi; Khoirentak tiger; Khongjomnubi Nonggarol; Khyāh; Kichkandi; Kidōmaru; Kielkropf; Kigatilik; Kihawahine; Kijimuna; Kijo (folklore); Kikimora; Kikituk; Kilili; Killcrops; Kilmoulis; Kimaris; Kimpurushas; King Father of the East; King Goldemar; King Kojata; King Laurin; Kings of Alba Longa; Kinie Ger; Kinnara; Kinoko; Kirin; Kirkonwäki; Kirmira; Kirtimukha; Kishi; Kitchen God; Kitsune no yomeiri; Kitsune; Kitsunebi; Kit-with-the-Canstick; Kiwa; Kiyohime; Klabautermann; Klagmuhme; Klaubauf; Klaubautermann; Klopferle; Knecht Ruprecht; Knight of the Swan; Knights of Ålleberg; Knocker; Knockerlings; Knocky Boh; Knucker; Koalemos; Koan Kroach; Kobalos; Kobold; Kodama; Kōga Saburō; Koka and Vikoka; Kokabiel; Kokopelli; Komono; Konaki-jiji; Kong Koi; Konjaku Gazu Zoku Hyakki; Konjaku Hyakki Shūi; Konpira Gongen; Konrul; Koolakamba; Kopala; Korandon; Korbolko; Korean dragon; Korean Virgin Ghost; Kormos; Kornbock; Kornikaned; Korn-Kater; Koromodako; Korpokkur; Korred; Korrigan; Korrigans; Korriks; Korrs; Koshchei; Kostroma; Kotavi; Kotobuki; Koto-furunushi; Kouricans; Kourils; Koutsodaimonas; Kōya Hijiri; Krabat; Krachai; Krahang; Kraken; Krampus; Krasnoludek; Krasue; Krat; Kratt; Kratu; Kroni; Krosnyata; Krun; Kṣitigarbha; Kting voar; Kuafu; Kubera; Kubikajiri; Kuchisake-onna; Kudagitsune; Kudan; Kudukh; Kui; Kujata; Kukeri; Kukudh; Kukulkan; Kukwes; Kuli-ana; Kulilu; Kulshedra; Kulullû; Kumakatok; Kuman Thong; Kumbhakarna; Kumbhāṇḍa; Kumi Lizard; Kumiho; Kuṇḍali; Kuntilanak; Kupua; Kurangaituku; Kuraokami (ryu); Kurents; Kurma; Kuro-shima (Ehime); Kurozuka; Kurupi; Kusarikku; Kushiel; Kushtaka; Kutkh; Kuttichathan; Kuzenbo; Kuzunoha; Kuzuryū; Kyanakwe; Kydoimos; Kymopoleia; Kyrkogrimm;

La Bolefuego; La Diablesse; La Encantada; La Guita Xica; La Llorona; La mula herrada; La Sayona; Labbu; Lạc bird; Lachesis; Laddy Midday; Ladon; Lady Featherflight; Laelaps; Laestrygonians; Lagahoo; Lagarfljótsormur; Lahamu; Lai Khutshangbi; Lailah_female_angel_Judaism; Laima; Lajjā Gaurī; Lakanica; Lake Monster; Lake Tianchi Monster; Lake Van Monster; Lake Worth Monster; Lākhey; Lamashtu; Lambton Worm; Lamia; Lamignak; Lampades; Lampago; Lampedo; Lampetho; Lampetia; Landdisir; Landlord Deities; Landvættir; Lang Bobi Suzi; Lang Suir; Lange Wapper; Langsuyar; Lantern Man; Lapiths; Lares Familiares; Lares; Lariosauro; Lauma; Laúru; Lava bear; Lavellan; Lazavik; Lazy Laurence; Le Criard; Le Patre; Le Rudge-Pula; Lebraude; Legendary Horses in the Jura; Legendary Horses of Pas-de-Calais; Legion (demons); Leikn; Leimakid; Leipreachán; Leleges; Lemminkäinen; Lempo; Lemures; Leonard (demon); Leontophone; Leprechaun; Lepus cornutus; Leraje; Les Lavandières; Lešni Mužove; Lešni Pany; Letiche; Leuce; Leucippus; Leviathan; Leyak; Lhiannan-Sidhe; L'Homme Velu; Liban; Lidérc; Lidercz; lietonis; Lietuvēns; Lightning Bird; Likho; Likhoradka; Lilin; Lilith; Lilu; Limnad; Limniades; Limos; Lindwurm; Lip (Moerae); Lisunki; Little Butterflies; Little Darlings; Little People of the Pryor Mountains; Little People; Little Wildrose; Living Puppet - Doll; Lizard Fairy; Lizard Man of Scape Ore Swamp; Ljósálfar; Ljubi; Llamhigyn Y Dwr; Loch Ness Monster; Löfviska; Lohjungfern; Lord Nann; Lord of the Forest; Lord of the Mountains; Lorelei; Lorggen; Lörggen; Losi; Lotan; Lou Carcolh; Loumerottes; Loveland Frog; Loys Ape; Luan; Lubberfiend; Luchtenmannekens; Lucifer; Lucius Tiberies (vs King Arthur); Luduan; Ludwig the Bloodsucker; Lugal-irra; Lugat; Luison; Lukwata; Lulal; Lundjungfrur; Lung; Lungma; Lungmu; Lupeux; Lurican; Lurigadaun; Lurikeen; Lusca; Lutin; Lutins Noirs; Lutzelfrau; Luwr; Ly Erg; Lyeshi; Lygte Men; Lyktgubbe; Lyncetti; Lyngbakr; Lynx; Lysgubbar; Lysippe;

Maa-alused; Maalik; Maanväki; Macaria; Macelo (Telchine); Machlyes; Maćić; Maciew; Macinghe; Macrobian; Mada; Madam Koi Koi; Madhu-Kaitabha; Madhusudana; Madre de aguas; Mae Nak Phra Khanong; Mae yanang; Mãe-do-Ouro; Maelor Gawr; Maemaeler; Maenad (wiki); Maenad; Maere; Maero; Maggy Moulach; Magog; Magpie Bridge; Magu; Maha Sona; Mahabali; Mahakala; Mahamayuri; Maharajikas; Mahishasura; Mahjas Kungs; Mahoraga; Mahound; Maighdean Mara; Mairu; Majlis al Jinn; Makara; Makuragaeshi; Malahas; Malay Creatures; Malay ghosts; Malicious Spirits; Malienitza; Malingee; Malkus; Malo (saint); Malphas (demon); Mama D'Leau; Mamalić; Mami Wata; Mammon; Mamucca; Mamuni Mayan; Manaia; Manananggal; Manannán mac Lir; Manasa_Snake_Goddess; Mānasaputra; Manaul; Mande Barung; Mandi; Mandragora; Mandrake; Mandurugo; Maneki-neko; Manes; Maní; Maṇibhadra; Manipogo; Manjushrikirti; Mannegishi; Manohara; Manseren Manggoendi; Mantellioni; Manticore; Manussiha; Maori ghosts; Mapinguari; Mara Daoine; Mara; Mara_Goddess; Mara_Goddess2; Marabbecca; Marantule; Maratega; Mara-Warra; March Malaen; Marchosias; Mare; Mares of Diomedes; Margot the fairy; Margot-la-Fée; Mari Lwyd; Maricha; Marid; Markopolen; Marmennill; Marpesia; Marraco; Martes; Martlet; Marțolea; Maruda; Marui; Mary Lakeland (accused witch); Maryland Goatman; Masovian dragon; Massarioli; Mastema; Master Hammerlings; Master Johannes; Matagot; Matarajin; Matres and Matronae; Matsieng; Matsya; Matuku-tangotango; Maushop; Mavka; Maxios; Mayasura; Mazapegolo; Mazapégul; Mazoku; Mazomba; Mazzamarelle; Mazzamerieddu; Mazzikin; Mbói Tu'ĩ; Mbombo; Mbuti Mythic Creatures; Mbwiri; Medjed; Medusa; Meduza; Meerminnen; Meerweiber; Megijima; Mehen_Board_Game_Snake_God_Egypt; Meilichios; Meitei dragons; Meitei Mythic Creatures; Melanippe; Melch Dick; Meliae; Melinoë; Melisseus; Melon-heads; Melusine; Memegwaans; Memphre; Menehune; Menippe; Menk; Menninkäinen; Menoetius; Menreiki; Menshen; Mephistopheles; Meretseger; Mermaid (wiki); Mermaid of Warsaw; Mermaid of Zennor; Mermaid; Merman; Merrow; Merrows; Merry Dancers; Merwomen; Meryons; Mestra; Metten; Mfinda; Mhachkay; Miage-nyūdō; Michigan Dogman; Mikaribaba; Mikoshi-nyūdō; Milton lizard; Mimas (gigantes); Mimis; Min Min light; Minairó; Minawara and Multultu; Minhocão; Minka Bird; Minoan Genius; Minokawa; Minotaur; Minthe; Mintuci; Minyans; Miodrag; Miri; Miru; Misaki; Mishaguji; Mishihase; Mishipeshu; Misizla; Mixtecatl; Mizuchi; Mo; Moan; Mob (Sleigh Beggey); Moddey Dhoo; Móðguðr; Moehau; Moestre Yan; Mogollon Monster; Mögþrasir; Mogwai; Mohan; Moine Trompeur; Moirai; Moires; Mokele-mbembe; Mokoi; Mokumokuren; Moloch; Molpadia; Momiji; Momo the Monster; Momotarō; Momu; Monachetto; Monachicchio; Monaciello - Monacielli; Moñái; Mongfind; Mongolian Death Worm; Monkey-man of New Delhi; Mono Grande; Monoceros (wiki); Monoceros; Monoloke; Mononoke; Monopod; Monster of Lake Fagua; Monster of Lake Tota; Monyohe; Moʻo; Mooinjer Veggey; Moon Rabbit; Moon-eyed people; Mora; Morag; Morax (demon); Morgan le Fay; Morgans; Morgawr; Morgen; Mormo; Moroi; Moros; Morvarc'h; Moryana; Mōryō; Mo-sin-a; Moso's Footprint; Moss People; Moswyfjes; Mother's Blessing; Mothman; Mound Folk; Mountain God; Mountain Monks; Mouros; Mrenh kongveal; Mṛtyu; Mu shuvuu; Muan; Mucalinda; Muckie; Muc-sheilch; Mudjekeewis; Muelona; Mug Ruith; Muiraquitã; Mujina; Mukasura; Muki; Mukīl rēš lemutti; Muladona; Muldjewangk; Mullo; Muma Pădurii; Mummy - Mummies; Mungoon-Gali; Munkar and Nakir; Munshin; Munsin; Murkatta; Muroni; Muscaliet; Muse; Mušḫuššu; Musimon; Mušmaḫḫū; Mussie; Mützchen; Muut; Muyingwa; Myling; Myōbu; Myrina; Myrmecoleon; Myrmekes; Myrmidon; Myrmidons; Myrto; Mytilene;

Naamah; Naberius (demon); Nabhi; Nachtkrapp; Nachtmännle; Nachtmart; Nachzehrer; Näcken; Nadi astrology; Nafnaþulur; Naga fireballs; Naga people; Naga; Nagaraja; Nagual; Nahuelito; Naiad - Naiads; Naimiṣāraṇya; Naimon; Nain Rouge; Näkku; Nale Ba; Namahage; Namazu; Namtar; Namu doryeong; Nanabozho; Nandi Bear; Nandi; Nang Mai; Nang Ta-khian; Nang Tani; Nanny Rutt; Nanook; Napfhans; Nār as samūm; Narakasura; Narantaka-Devantaka; Narasimha; Nargun; Nariphon; Nasnas; Nasu; Nat; Nataska; Native Fairies; Natrou-Monsieur; Nav; Navagunjara; Nawao; Nawarupa; Neades; Necker; Neckers; Necks; Negafook; Negret; Nei Tituaabine; Nekomata; Nel; Nelly Longarms; Nemean Lion; Nemty; Nëna e Vatrës; Nephele; Nephilim; Nereides; Nereids; Nessus; New Jersey folktales; Nganaoa; Ngariman; Ngen; Nghê; Nguruvilu; Niägruisar; Niamh; Nian; Nickel; Nick-Nocker; Nicnevin; Níðhöggr; Night Folk; Night Hag; Nightmarchers; Nightmare; Nikkisen; Nikkur; Nillekma; Nimble Men; Nimerigar; Nimue; Nine Diseases; Nine-headed bird; Ningen; Ningyo; Ninimma; Ninki Nanka; Ninlaret; Ninurta; Niō; Nion Nelou; Nip the Napper; Nis Puck; Nisken; Nisroch; Niß Puck; Nisse; Nissen god Dreng; Nittaewo; Nitus; Nivatakavacha; Nixen; Nixie; Nixies; Nkisi; Nkondi; Nocnitsa; Noderabō; Nökke; Nommo; Nomos; Nongshaba; Nongshāba; Noon Woman; Noonday Demon; Nootaikok; Noppera-bō; Norea_burn_Noah's_ark; Norgen; Norggen; Nörglein; Nörke; Nörkele; Norns; Norse_Nude_Snake_Witch; North Shore Monster; Nose (Moerae); Nosferatu (word); Nótt; Nouloi; Nüba; Nuberu; Nuckelavee; Nue; Nuggle; Nuku-mai-tore; Nuli; Nuloi; Nûñnë'hï; Nuno sa punso; Nun'Yunu'Wi; Nuppeppō; Nurarihyon; Nure-onna; Nuribotoke; Nurikabe; Nuu-chah-nulth mythology; Nuuttipukki; Nüwa; Nyami Nyami; Nyi Roro Kidul; Nykken; Nymph; Nyūdō-bōzu;

O Tokata; Oaraunle; Obambou; Obayifo; Oberon; Obia; Oboroguruma; Oceanids; Ochimusha; Ochokochi; Odei; Odin; Odontotyrannus; Odziozo; Og; Ogoh-ogoh; Ogopogo; Ogre; Ogun; Oilliphéist; Ojáncanu; Okeus; Oksoko; Ōkubi; Okuri-inu; Old Scratch; Olentzero; Ōmukade; Onchú; One with the White Hand; Ongon; Oni Gozen; Oni; Onibi; Onihitokuchi; Onikuma; Onmyōji; Onnerbänkissen; Onocentaur; Onryō; Ōnyūdō; Onza; Ootakemaru; Oozlum Bird; Ophanim; Ophiotaurus; Ora; Orang bunian; Orang Mawas; Orang Minyak; Orang Pendek; Orchi; Orculi; Orculli; Orcus; Ördög; Oreades; Oreads; Örek; Orgoglio; Orias; Orion; Orithyia; Ork; Orko; Orobas; Orochi; Orphan Bird; Orthrus; Ortnit; Osakabehime; Osaki; Ose; Oshun; Ossetian Myth; Otomitl; Otoroshi; Otrera; Otso; Otterbahnkin; Oukami; Ouni; Ouroborous; Ouroubou; Ovinnik; Owd Lad; Owlman; Oxions; Oxylus; Ozark Howler;

Paasselkä devils; Pahlavas; Pahuanui; Paimon; Painajainen; Pakhangba; Pākhangbā; Palioxis; Pallas (gigantes); Pallas; Palm Tree King; Pamarindo; Pamola; Pan; Panchajanya; Panchamukha; Pandafeche; Pandi; Panes; Pangu; Panhu; Pania of the Reef; Panlung; Panotti; Pantariste; Pantegane; Pantegani; Pantheon_the_creature; Panther; Panti'; Paoro; Papa Bois; Papinijuwari; Para; Paraskeva Friday; Parcae (Moerae); Parcae; Pard; Parzae (Moerae); Patagon; Patagonian Giant; Patasola; Patung; Patupaiarehe; Pavaró; Pazuzu; Peacock Princess; Pech; Pechmanderln; Peg Powler; Pegaeae; Pegasus; Peleiades; Pelesit; Peluda; Penanggalan; Penemue; Penette; Peng; Penghou; Penhill Giant; Penthesilea; People of Peace (Sìth); People of Peace; Perchta; Père Fouettard; Perëndi; Pereplut; Peri; Perria; Persephone; Persévay; Peryton; Pesanta; Petermännchen; Petit Jeannot; Petty Fairie; Phaethusa; Phantom Cats; Phantome (Trinidad, Tobago, Guyana); Phenex; Phi phong; Phi Tai Hong; Philippine Mytic Creatures; Philotes; Phisuea Samut; Phobetor; Phoebe; Phoenix; Pholus; Phooka; Phorcys; Phthisis; Piasa; Pichal Peri; Picolaton; Picolous; Pictish Beast; Pier Gerlofs Donia; Pig Dragon; Pillan; Pillywiggin; Pillywiggins; Pilwiz; Pincoy; Pincoya; Pingel; Pipa Jing; Pippalada; Piru; Pishachas; Pishtaco; Piskies; Pitr; Pitsen; Pitzln; Piuchén; Pixie; Pixies; Pixiu; Płanetnik; Pleiades (wiki); Pleiades; Plusso; Pocong; Polemos; Polemusa; Polevik; Poleviki; Polik-anna; Polkan; Polong; Poltergeist; Poludnitsy; Polybotes (gigantes); Polydora; Pombero; Pomo religion; Ponaturi; Pop (ghost); Pope Lick Monster; Popobawa; Poppele; Poroniec; Portunes; Potamides; Pouākai; Poubi Lai; Poulpikans; Povoduji; Powries; Prahlada; Pratyangira; Preinscheuhen; Prende_Albanian_Deity; Preta; Pricolici; Princess Eréndira; Proctor Valley Monster; Proioxis; Pronomus; Propoetides; Proteus; Proto-Indo-European Myth; Protoplast; Psoglav; Psotnik; Psychai; Psychopomp; Pua Tu Tahi; Púca; Puck; Puck_Shakespeare; Pueblo clown; Pugot; Pukwudgie; Pulao; Pulgasari; Puloman; Pulter Klaes; Pumphut; Pundacciú; Purzinigele; Puschkait; Putana; Putri Tangguk; Putti; Putto; Putzen; Puu-Halijad; Pvitrulya; Pyewacket (familiar spirit); Pygmies; Pyinsarupa; Pyrausta; Pysslinger-Folk; Python;

Qallupilluit; Qamulek; Qarakorshaq; Qareen; Qianlima; Qilin; Qin (Mandaeism); Qingji; Qingniao; Qippoz; Qiqirn; Qitmir; Qiulung; Qlippoth; Quaeldrytterinde; Queen Mab; Queen Maeve; Queen Mother of the West; Queen of Elfland; Queen of Elphame; Queen of Sirens; Queensland tiger; Querquetulanae; Querxe; Quetzalcoatl; Quiet Folk; Quimbanda; Quinametzin; Quinotaur; Qʼuqʼumatz; Q'ursha; Qutrub;

Rå; Rabisu; Rådande; Rāgarāja; Rahab; Raijin; Raijū; Railroad Bill; Rain Bird; Rainbow Crow; Rainbow Serpent; Rakhsh; Rākshasas; Rakshaza; Rakta Yamari; Raktabīja; Ramidreju; Rangalau Kiulu Phantom; Rannamaari; Rantas; Rarash; Raróg; Rashōmon no oni; Rasselbock; Ratatoskr; Raum; Ravana; Reconstructed Word - Dʰéǵʰōm; Red Cap; Red Ghost; Red Lady; Redcap; Redcombs; Re'em; Reeri Yakseya; Reikon; Remora; Rephaite; Reptilian; Resurrection Mary; Revenant; Reynard; Rhagana; Rhiwallon; Rishabhanatha; Rishyasringa; River Men; River Women; Roane; Robin Goodfellow; Robin Round Cap; Robot; Roc; Rododesa; Roggenmuhme; Rogo-Tumu-Here; Rojenice; Rōjinbi; Rokita; Rokkaku-dō; Rokurokubi; Ro-langs; Romãozinho; Rompo; Rồng - Vietnamese Dragons; Ronove; Root race (theosophy); Rôpenkerl; Rougarou; Roughby; Rozhanitsy, Narecnitsy and Sudzhenitsy; Rübezahl; Rüdiger von Bechelaren; Ruha; Rukh; Rukmavati; Rumpelstiltskin; Ruohtta; Rusalka - Rusalky; Russian superstitions; Ryong; Ryū; Ryūgū-jō; Ryūjin;

Saci; Sack Man; Sadhbh; Sæhrímnir; Sagol kāngjei; Saint Amaro; Saint Nedelya; Sakabashira; Salabhanjika; Salamander; Salbanelli; Salmon of Knowledge; Salvanel - Salvanelli; Salvani; Samael; Samagana; Samaton; Samca; Samebito; Samodiva; Samovila - Samovily; Sampati; Samsin Halmeoni; Samyaza (wiki); Samyaza; San Martin Txiki; Sandman; Sankai; Sanshi; Santa Compaña; Sântoaderi; Sânziană; Sarama; Sarangay; Sarimanok; Sárkány; Sarpa Kavu; Sarutahiko Ōkami; Sarván; Satan; Satanachia; Satori; Satyr; Satyress; Satyrus; Sauvageons; Savali; Sayona; Sazae-oni; Sazakan; Scáthach; Scazzamurieddu; Schacht-Zwerge; Schlorchel; Schneefräulein; Schrat; Schrätteli; Schrecksele; Sciritae; Scitalis; Scorpion men; Screaming skull; Scylla; Scythian genealogical myth; Scythian religion; Scythians; Se’īrīm; Sea goat; Sea Mither; Sea Monk; Sea Monster; Sea Serpent; Sea-Griffin; Sea-Lion; Sebile; Seefräulein (Gwagged Annwn); See-Hear-Speak No Evil; Seelie; Seelkee; Selige Fräulein; Selkie; Selkolla; Selma; Semystra; Sengann; Seonaidh; Seonangshin; Seonangsin; Seps; Seraphim; Seri Gumum Dragon; Seri Pahang; Serpopard; Serván; Servant (Serván); Sessho-seki; Set animal; Setsubun; Seven-headed serpent; Sewer alligator; Sha Wujing; Shabrang; Shachihoko; Shade; Shadhavar; Shadow Person; Shahbaz; Shahmaran; Shahrokh; Sha'ir; Shaitan; Shambara; Shango; Shangyang; Shankha; Shapeshifter; Shapishico; Sharabha; Sharlie; Shatans; Shatarupa; Shdum; She-camel of God; Shedim; Sheela na Gig; Sheka; Shellycoat; Shen; Shen_clam_monster; Shenlung; Shesha; Sheshe; Shetani; Shi Dog; Shibaemon-tanuki; Shichinin misaki; Shidaidaka; Shikhandi; Shikigami; Shikome; Shinigami; Shiranui; Shirime; Shiryō; Shishiga; Shishimora; Shōjō; Shōkera; Shopiltee; Shtojzovalle; Shtriga; Shubin; Shug Monkey; Shuihu; Shuimu; Shukra; Shurali; Shurdh; Shuten-dōji; Sibille; Sidehill Gouger; Sidhe; Sigbin; Signifying monkey; Sihirtia; Sihuanaba; Sila; Sileni; Silenus; Silvane; Silvani; Silvanus; Simargl; Simbi; Simhamukha; Simonside Dwarfs; Simurgh; Sina and the Eel; Singa; Sinoe; Sin-you; Siproeta; Siren; Sirena chilota; Sirena; Sirin; Sisimoto; Sisiutl; Si-Te-Cah; Sìth; Sithchean; Sithon; Six-headed Wild Ram; Siyokoy; Sjörå; Skeleton; Skin-walker; Skogsjungfru; Skogsnufvar; Skogsrå; Skogsråt; Sköll; Skookum; Skougman; Skovmann; Skrat; Skrzak; Skuld (half-elf princess); Skulld; Skunk Ape; Skvader; Sky Fox; Slattenpatte; Slavic Fairies of Fate; Slavic Mythic Creatures; Slavic Pseudo-deities; Slavic Water Spirit; Sleigh Beggey; Sleipnir; Sluagh; Smallpox demon; Smilax; Snake_Worship; Snallygaster; Snipe Hunt; Snow Lion; Snow Queen; Snow Snake; Sockburn Worm; Söedouen; Söetrolde; Soeurettes; Sōjōbō; Solomonari; Solomon's shamir; Soltrait; Somali myth; Sooterkin; Sorei; Sosamsin; Soter; Soteria; Sotret; Soucouyant; Souffle; Soul Components_Finnic Paganism; Sovereignty goddess; Spearfinger; Spey-wife; Sphinx; Spiriduș; Spirit spouse; Spirit Turtle; Spirits; Splintercat; Spor; Spriggan - Spriggans; Springheeled Jack; Sprite - Sprites; Spunkies; Squasc; Squonk; Srbinda; Sreng; St. Elmo's Fire; Stallo; Stendel; Stheno and Euryale; Stihi; Stoicheioi; Stone Sentinel Maze; Stoor worm; Storsjöodjuret; Strashila; Straszyldlo; Straw Bear; Stricha; Strigoi; Strix; Stroke Lad; Strömkarl; Struthopodes; Strzyga; Stuhać; Stymphalian birds; Su iyesi; Suanggi; Suangi; Subahu; Succarath; Succubus; Sudsakorn; Sumarr and Vetr; Sumascazzo; Sunda and Upasunda; Sundel bolong; Sunekosuri; Suparṇākhyāna; Surgat; Surtr; Susulu; Sut; Suvannamaccha; Suzuka Gozen; Svaðilfari; Svartálfar; Swan Maiden; Sweet William's Ghost; Swetylko; Sybaris; Sylph; Syöjätär; Syrbotae;

Ta'ai; Tahoe Tessie; Tailypo; Takam; Takaonna; Takarabune; Talamaur; Talos; Tam Lin; Tamamo-no-Mae; Tamangori; Tamil myth; Tan Noz; Tanabata; Tandava; Tangaroa; Tangie; Tangye; Tanin'iver; Taniwha; Tannin; Taoroinai; Taotao Mo'na; Taotie; Tapairu; Tapio; Tapire-iauara; Tarand; Tarasque; Taraxippus; Tariaksuq; Tarrasque; Tartalo; Tartaruchi; Tata Duende; Tatzelwurm; Taweret; Tawûsî Melek; Te Wheke-a-Muturangi; Teakettler; Tecmessa; Teju Jagua; Teka-her; Teke Teke; Tek-ko-kui; Telchines; Teleboans; Telemus; Ten Giant Warriors; Teng; Tenghuang; Tengu; Tenka; Tennin; Tenome; Ten-ten vilu; Tentōki and Ryūtōki; Tepegöz; Tepēyōllōtl; Teraphim; Termagant; Terrible Monster; Tesso; Tethra; Teumessian fox; Teutobochus; Teuz; Teyolía; Thalestris; Tharaka; Thardid Jimbo; Thayé; The Beast of the Earth; The Beast; The Black Dog of Newgate; The Cu Bird; The Devil Whale; The Elder Mother; The Elf Maiden; The Four Winds; The Giant Who Had No Heart in His Body; The Goose Wife; The Governor of Nanke; The Great Snake; The Green Man of Knowledge; The Heavenly Maiden and the Woodcutter; The Hedley Kow; The Imp Prince; The King of the Cats; The Laidly Worm of Spindleston Heugh; The Legend of Ero of Armenteira; The Lovers; The Mistress of Copper Mountain; The Morrígan; The Nine Peahens and the Golden Apples; The Nixie of the Mill-Pond; The Painted Skin; The Precious Scroll of the Immortal Maiden Equal to Heaven; The Prince Who Wanted to See the World; The Queen of Elfan's Nourice; The Sea Tsar and Vasilisa the Wise; The Silbón; The sixteen dreams of King Pasenadi; The Stinking Corpse (giant); The Swan Queen; The Voyage of Bran; The Voyage of Máel Dúin; The Voyage of the Uí Chorra; The Witch of Saratoga; The Woman of the Chatti; Theli (dragon); Theomachy; Theow; Thermodosa; Thetis Lake Monster; Thiasos; Thiasus; Thinan-malkia; Thiota; Thoe; Thomas Boudic; Þorbjörg lítilvölva; Þorgerðr Hölgabrúðr and Irpa; Thrasos; Three Witches; Three-legged crow; Thriae; Þrívaldi; Throne; Thrones; Thumblings; Thunderbird; Thunderdell; Þuríðr Sundafyllir; Thusser; Thyrsus (giant); Tiamat; Tianguo; Tianlung; Tianma; Tibetan myth; Tibicena; Tiddalik; Tiddy Mun; Tiddy Ones; Tigmamanukan; Tiʻitiʻi; Tikbalang; Tikokura; Tikoloshe; Tilberi; Tilla; Tinirau and Kae; Tinirau; Tintilinić; Tipua; Titania; Titanis; Titans; Titivillus; Tityos; Tiyanak; Tizheruk; Tjilpa; Tlachtga; Tlahuelpuchi; Tlanchana; Toell the Great; Tōfu-kozō; Toggeli; Toho (kachina); Tom Hickathrift; Tomtevätte; Tom-Tit; Tomtrå; Tontuu; Tooth Fairy; Topielec; Torngarsuk; Toyol; Toyotama-hime; Tragopodes; Trahlyta; Trailokyavijaya; Transformer; Trasgo; Trauco; Tree Elves; Tree Octopus; Tree of Jiva and Atman; Trenti; Trentren Vilu and Caicai Vilu; Tréo-Fall; Trickster - Tricksters; Triple-headed eagle; Tripurasura; Trishira; Triteia; Triton; Tritopatores; Troglodytae; Trois Marks (Moerae); Trojan Leaders; Trojan War characters; Troll Cat; Troll; Trow; Tsmok; Tsuchigumo; Tsuchinoko; Tsukumogami; Tsukuyomi-no-Mikoto; Tsul 'Kalu; Tsurara-onna; Tsuru no Ongaeshi; Tsurubebi; Tsurube-otoshi; Tuatha dé Danaan; Tuatha; Tubo; Tuchulcha; Tudigong; Tu'er Shen; Tugarin; Tulevieja; Tulpa; Tulpar; Tumburu; Tunda; Tuometar; Tupilaq; Tur; Turoń; Türst; Turtle Lake Monster; Turul; Tuttle Bottoms Monster; Tutyr; Tuyul; Two-Toed Tom; Twrch Trwyth; Tyger; Tylwyth Teg; Typhon; Tzitzimitl;

Ubagabi; Ubume; Ucchusma; Uchchaihshravas; Uchchaishravas; Uchek Langmeitong; Udug; UFO; Ugallu; Uhaml; Uhlakanyana; Ullikummi; Ulmecatl; Ulupi; Umamba; Umang Lai; Umi zatō; Umibōzu; Umū dabrūtu; Unclean Force; Unclean Spirit; Undine; Undines; Ungaikyō; Ungnyeo; Unhcegila; Unicorn; Unners-Boes-Thi; Unterengadin; Untüeg; Untunktahe; Unut_Egypt_Rabbit-Snake-Lion_Goddess; Upamanyu; Upelluri; Upiór; Ur; Uraeus; Urayuli; Ureongi gaksi; Uriaș; Uridimmu; Urisk; Urmahlullu; Ursitoare; Ursitory; Ushi no toki mairi; Ushi-oni; Usiququmadevu; Ušumgallu; Uwan; Uylak; Uzuh;

Vadavagni; Vadleány; Vaettir; Vættir; Vahana (Mount of a Deva); Vainakh religion; Vairies; Vajrakilaya; Vajranga; Vajrayakṣa; Valac (demon); Valefar; Valkyrie; Valravn; Vâlvă; Vampire folklore worldwide; Vampire pumpkins and watermelons; Vampire; Vanapagan; Vanara; Vanir; Vanth; Vântoase; Varaha; Varahi; Vardivil; Vardøger; Vardögl; Vardöiel; Vardygr; Vassago; Vasuki_Naga_King; Vattar; Vazily; Vazimba; Ved; Vedmak; Veðrfölnir; Vegetable Lamb of Tartary; Vegoia; Vel; Veleda; Vellamo; Vemacitrin; Venediger Männlein; Ventolín; Verechelen; Verlioka; Vermillion Bird; Vesna; Vetala; Viðfinnr; Vidyadhara; Vidyādhara; Vihans; Vila; Vilenaci; Vileniki; Vili Čestitice; Vine (demon); Viprachitti; Viradha; Vishala; Vishap; Vision Serpent; Vitore; Vittra; Vivani; Vivene; Vjesci; Vodni Moz; Vodyaniye; Vodyanye; Vǫrðr; Vörnir (joetunn); Vosud; Vouivre; Vritra (dragon); Vritra; Vrukodlak; Vrykolakas; Vyaghrapada; Vyatka;

Waalrüter; Wadjet; Wag at the Wa'; Waira; Waitoreke; Wakinyan; Wakwak; Waldweibchen; Waldzwerge; Walgren Lake Monster; Walter of Aquitaine; Waluburg; Wampus Cat; Wandjina; Wangliang; Wani; Wanyūdō; Warak ngendog; Warlock; Wars and Sawa; Watatsumi; Water Bull; Water Horse; Watermöme; Wati kutjara; Wawel Dragon; Wayob; Wechselbalg; Wechuge; Weiße Frauen; Wekufe; Welsh Dragon; Welsh Giant; Wendigo; Werecat; Werehyena; Wereleopard; Werewolf; Werewolves of Ossory; Wewe Gombel; Whakatau; Whiro; White dragon; White Ladies; White Lady (wiki); White Lady; White River Monster; White Tiger; White Women; Whowie; Wicht; Wichtel; Wiedergänger; Wight; Wihwin; Wild Haggis; Wild Hunt (wiki); Wild Hunt; Wild Hunter; Wild Man of the Navidad; Wild Man; Wild Men; Wild Women; William of Lindholme; Will-o'-wisp; Willy Rua; Wind Folletti; Wind Horse; Winged cat; Winged Lion (St. Mark); Winged lion; Winged Unicorn; Wirnpa; Wirry-cow; Wisdom King; Witch; Witches of Anaga; Witege; Witte Juffern; Witte Wieven; Witte Wijven (Moerae); Witte Wiver; Wives of Rica; Wolpertinger; Wolterken; Wolves in heraldry; Woman in Black (supernatural); Wood Folk; Wood Maidens; Wood Men; Wood Trolls; Wood Women; World Elephant; World Turtle; Worm of Linton; Wrathful deities; Wulver; Wurdulac; Wurm; Wutong Shen; Wuzhiqi; Wyvern;

Xana; Xanthippe; Xanthus; Xaphan (demon); Xeglun; Xelhua; Xezbeth; Xhindi; Xian; Xiangliu; Xiao; Xicalancatl; Xiezhi; Xingtian; Xirang; Xiuhcōātl; Xtabay;

Y Ladi Wen; Yacumama; Yacuruna; Yahui; Yako; Yakseya and Yakka; Yaksha; Yakshini; Yakusanoikazuchi; Yale; Yali; Yallery Brown; Yalungur; Yam; Yama; Yamabiko; Yamabito; Yamaduta; Yamainu; Yamajijii; Yamantaka; Yamata no Orochi; Yama-uba; Yamawaro; Yanari; Yan-gant-y-tan; Yao Grass; Yāoguài; Yara-ma-ya-who; Yarthkins; Yarupari; Yashima no Hage-tanuki; Yateveo (Plant); Yato-no-kami; Yawyawk; Yazata; Yee-Na-Pah; Yehasuri; Yeii; Yekyua; Yelbeghen; Yellow Lung; Yemọja; Yenakha Paotapi; Yer iyesi; Yeren; Yernagate; Yer-sub; Yeti; Yinglung; Yobuko; Yōkai; Yokkaso; Yōsei; Yosuzume; Yotsuya Kaidan; Youkai; Yowie; Ypotryll; Ysätters-Kajsa; Ysbaddaden; Ysgithyrwyn; Yuki-Onna; Yule cat; Yum Kaax; Yumboes; Yume no seirei; Yūrei; Yuxa;

Zabaniyah; Zahhāk; Zahreil; Žaltys; Zana; Zână; Zaqar; Zār; Zaratan; Zarik; Zartai-Zartanai; Zashiki-warashi; Zȃzȇl; Zburător; Zduhać; Zelus; Zemi; Zennyo Ryūō; Zhenniao; Zheuzhyk; Zhu Bajie; Zhulung; Zhytsen; Zilant; Zimbabwe Bird; Ziminiar; Zin Kibaru; Zin; Zinselmännchen; Zipacna; Zitiron; Ziz; Zlydzens; Zmaj; Zmei (aka Zmei Gorynich); Zmeoaică; Zmeu; Zojz_Albanian_Deity; Zombie; Ztrazhnik; Zuhri; Zuibotschnik; Zuijin; Zulu religion; Zumbi; Zwerg; Zwodziasz;

#mythic creatures #mythic creature list #legendary creatures #legendary creature #legendary being #legendary beings #creature list #legendary creature list #monster list #list of monsters #worldbuilding #mythological creature list #mythic beings #mythic monsters

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probably-an-alien · 14 days ago

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Here's what bugs me about chapter 99 "The Dubloon":

Stubb's perspective is a really interesting device through wich to show other characters' interpretations and I can appreciate what Melville did with that to some degree. However I am still angry that we don't get to see, what Queequeg and Fedallah think about the coin, because Stubb, who is a racist asshole, is blocking the way. The goddamn old Manxman, who by comparison is so much less important of a character, get's his own little monologue, but Queequeg and Fedallah don't get to say a single word.

I feel like we were robbed of two extremely interesting perspectives here.

About Queequeg we at least get to know what he's physically doing, if not what he thinks. He seems to be comparing something about the coin to his tattoos. Stubb of course dismisses this as some kind of superstition and even supposes that Queequeg doesn't really know what a coin is (??????? wtf Stubb!?).

In actuality, what Queequeg is doing isn't even that dissimilar from Stubb's hermeneutics. Both of them try to decifer the coin's meaning by consulting some kind of document as a frame of reference. In Stubb's case that's his almanac and the Massachusetts calendar, but for Queequeg it's his tattoos.

I wish we could have known, what they mean and what Queequeg sees in that coin, but alas, this book and Stubb refuse to tell us. Queequegs thoughts remain a mystery most times just like his tattoos.

And then there's Fedallah.

I could rant for hours about how shittily the entire narrative and all the other characters treat him and this chapter is exemplary of that.

The first thing Stubb does upon seeing Fedallah come up to the dubloon is call him a "ghost-devil" and speculate on how he's supposedly hiding his devil's tail and hooves. We get to know that Fedallah "makes a sign to the sign and bows himself", but Stubb doesn't seem to know that gesture and therefore doesn't care to describe it any further, explaining it away as just some weird thing he does because he's a "fire worshipper" (as far as I know a wildly incorrect term for Zoroastrians) and the're a sun on the coin.

It's wild to me that we do not get even the slightest real glimpse into Fedallah's mind here. He is probably the one person on the ship who gets the most insight into Ahab's thoughts and feelings. He's closest to Ahab and he knows what is going on inside the captain's head and what fate the ship is heading towards. That coin on the mast that signifies Ahab's mission must mean something to him. I bet he has so many interesting thoughts about it and about Ahab, but all we get is Stubb's racist superstitions.

And really, this is what the entire book is like, clncerning this character. Fedallah does nothing objectively wrong, but the rest of the crew constantly regard him with suspicion, going so far as to claim he's the literal devil and the narrative pretty much never lets the man speak for himself about what he thinks of all this.

As you might have guessed, I'm pretty angry about this, because I think there's so many missed opportunities here and they just get thrown overboard because Stubb (the crew, Ishmael as a narrator, the entire narrative) can't be normal about non-white characters.

#moby dick #queequeg #fedallah #chapter 99 “The Dubloon”#stubb #stubb is an asshole #ishmael #herman melville #literary racism #henry rants

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yamayuandadu · 1 month ago

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So what is the deal with Feminine Tishtrya in Sogdia? Lilla Russell-Smith in her paper on the "Sogdian Daena" painting says that Tishtrya is depicted as feminine in Sogdian art up until Islamization, but I'm having a hard time finding those examples. I know of some Sogdian influenced Chinese astrological icons that depict a Tish-influenced Mercury as feminine, but none from Sogdia itself

Great question, as usual. I’ve been obsessed with the supposed attestations of feminine Tishtrya for a bit over a year by now, so thanks for giving me an opportunity to talk more about this topic. I feel obliged to let you know right away there’s no major conclusion to draw, though.

To begin with, ultimately there is only a single indisputable depiction of more or less feminine Tish(trya)/Tir(iya), and it’s Kushan rather than Sogdian. On a coin of Huvishka only known from a single exemplar, a feminine figure armed with a bow is labeled as Teiro (TEIPO):

The feminine Teiro on a coin, British Museum (note the catalog erroneously identifies the deity as Nana despite the inscription clearly reading TEIPO…); reproduced here for educational purposes only

More under the cut.

Michael Shenkar (Intangible Spirits and Graven Images, p. 149) notes that this version of Tir/Tishtrya (I’ll try to stick to gender neutral terms through the response if you don’t mind) has been variously compared with the iconography of Artemis, Apollo and Nana(ya), and that the last of these three deities offers the closest parallel overall. However, he suggests this unusual image might simply reflect the association with Apollo attested further west, and that the deity is meant to be a youthful man, not a woman (p. 151).

Matteo Compareti (Literary and Iconographical Evidence for the Identification of the Zoroastrian Rain God Tishtrya in Sogdian Art, p. 117) doesn’t mention Apollo as an option, though, and concludes the iconography was evidently borrowed from Artemis. Harry Falk goes even further and suggests the Teiro coin was in fact recut from a Nanaya one of the Artemis-like variety (Kushan rule granted by Nana: the background of a heavenly legitimation, p. 290). The example he uses as evidence is indeed remarkably similar, and similarly was minted during the reign of Huvishka:

Nana on a coin of Huvishka, British Museum; reproduced here for educational purposes only.

Of course, this raises a question of how the relationship between Nana and Teiro was imagined. Based on the attested equivalence between their western counterpart and Nabu it is generally accepted they formed a couple, but this doesn’t really explain why they would be depicted so similarly, especially given that character-wise Nanaya has very little in common with them. As far as I am aware no serious attempts have been made to explain this, though I’ll return to this matter for a bit later on.

While I don’t necessarily think Shenkar is wrong to be skeptical about the gender of Teiro, I will note a difference in gender between western and eastern versions of an Iranian deity would not be unparalleled - Vanant is male in the Avesta, and I’m pretty sure the same holds true for Middle Persian sources, but on Kanishka’s coins the cognate name “Oanindo” (OANINΔO) pretty clearly designates a goddess visually patterned after winged Nike (Intangible spirits, p. 151-152). Drvaspa’s eastern counterpart Lrooaspo (ΛPOOACPO), on the other hand, is male in contrast with the female Avestan version (p. 96-97). Shenkar himself admits that “it is easy to envisage the same divinities being perceived not only as having different functions, but also being of different sex” (p. 97).

That’s essentially it for the Kushan evidence.

As for Sogdia - there’s quite a large repertoire of deities in Sogdian art who appear fairly consistently, but are not provided with any textual identifications, in contrast with Kushan art where everyone is neatly labeled.It’s probably safe to assume that some depictions of Tish are available to us already, and simply have yet to be identified with certainty. An argument in favor of this would be Tish’s popularity reflected in theophoric names - if Nanaya, Weshparkar or Sraosha can serve as parallels for comparative purposes, it does seem popular devotion translated into being commonly depicted in art as well.

For specific candidates, I’ll go back to Literary and Iconographical Evidence (...), since it's the most recent I have. The core criteria for identifying depictions of Tish in Sogdian art Compareti uses is fairly sound. Based on the commonly accepted assumption that they were closely associated with Nana(ya), armored figures holding objects which might be arrows (an attribute of Tish as a divine archer) appearing alongside her in paintings, ossuaries etc. are identified as Tish (p. 111-115). While the state of preservation and quality of reproductions in literature often leave a lot to be desired, I do think it’s fair to speak of the companion of Nana as a distinct entity iconographically, and I’m not aware of any identification with an equal number of supporters as Tish. Therefore, it seems safe to say these examples listed by Compareti are indeed them:

I’m less sure about the proposed identification of a golden clasp from Tillia Tepe with a pair of hugging(?) deities as a forerunner and early example of pairing Nana and Tish, since neither deity here really has any distinct attributes, and as Comparati himself notes it is generally assumed that it’s a depiction of Dionysus and Ariadne (presumably on a very stylized big cat, if so):

I’m also not sure if I agree with the proposed identification between Tish and Vreshman (the Sogdian form of Vaiśravaṇa), though (p. 109). Frantz Grenet (Vaiśravaṇa in Sogdia. About the origin of Bishamon-ten. p. 283-285) prefers to identify him with Yima/Yamšo since the latter was depicted in lamellar armor, well attested as a feature of depictions of Vaiśravaṇa. in Kushan art. Shenkar (The So-Called “Fravašis” and the “Heaven and Hell” Paintings, and the Cult of Nana in Panjikent, p. 12) argues Vreshman was incorporated into Sogdian religion as himself, without identification with any other deity. The last option seems to be the most plausible one to me, since in the Sogdian translation of the Vessantara Jataka, cited by both Compareti and Grenet, Vreshman and Narayana (Vishnu) appear under their original names even though Brahma is replaced by Azruwa (Zurvan), Indra by Adhvagh (“high god”, most likely a title of Ahura Mazda), and Mahadeva/Maheshvara (Shiva) by Weshparkar.

Anyway, back to Compareti’s paper: after establishing what he assumes to be Tish’s iconography in Sogdian art, he moves to the matter of feminine Tish (p. 117-119; “Tish in a feminine attire”, “iconographies of Tish including feminine traits”).

Things get even more shaky, tragically - he argues that Tish was associated with dragons and/or vaguely dragon-like hybrid animals and that this sort of animal symbol might have been borrowed from Nabu (p. 111; this doesn’t seem implausible at all, and matches some of the works of art discussed through the article)… and makes a jump from that to suggesting that the unique goddess on a makara from Panjikent, shown below, is in fact feminine Tish (p. 118-119):

I was overjoyed at first when I read this paper because I love that painting and, as I admitted, I’m deeply invested in the search for evidence for feminine Tish. However, after a few weeks of thinking about it I must confess it feels a bit too good to be true, so some skepticism is necessary.

Compareti’s logic isn’t all that convoluted, to be fair. Essentially - if a feminine form of Tish existed (very probable based on the Kushan coin), and if Tish was associated with Nabu (consensus position), and if Nabu’s symbol possibly transferred to Tish was the mušḫuššu (once again, probable), and if the mušḫuššu was sometimes described as aquatic (p. 112; this is surprisingly true, see the RlA entry by Frans Wiggermann here, p. 456 for attestations; of note is that many of them are late) then the unique goddess on a makara might be a feminine version of Tish on what was originally a mušḫuššu-influenced dragon reinterpreted as a makara.

However, it’s hard to argue the typical elephant-headed makara in the painting resembles the mušḫuššu, which I feel poses a potential problem. It also needs to be pointed out that Shenkar mentions attempts at identifying the unique goddess as a local river deity (ex. a personification of nearby Zeravshan) with iconography patterned after Ganga (Intangible spirits, p. 170) which is less thrilling than feminine Tish but does seem fairly plausible and would offer a pretty straightforward explanation for the makara. However, Compareti proposes identifying one more Sogdian painting as feminine Tish:

I would say in this case his arguments seem stronger - the alleged feminine Tish sits on a throne supported by dragon-like hybrids which bear no particular resemblance to the distinctly accurate makara on the other painting, and while it’s hard to tell for sure given the state of preservation one of the objects held in their hands might very well be an arrow like he argues. Identification as a Sogdian form of Anahita has also been proposed, though I am not convinced by at least some of the arguments - even though it is possible to see the creatures supporting the throne as winged dogs, they sure don’t seem like beavers (even taking into account the default Middle Persian term for this animal, sag ī ābīg, means “water dog”); furthermore, there is very little evidence for worship of Anahita in Sogdia (Intangible spirits, p. 78).

Since Lilla Russel-Smith in The ‘Sogdian Deities’ Twenty Years on: A Reconsideration of a Small Painting from Dunhuang cites Compareti on p. 192 (not the same article, though) - which I assume is what you meant in your ask - presumably the images from above are meant. Ultimately not much here pertains to the matter of Tish otherwise, though I wish the topic of possible influence of the image of Sothis was explored more. Fwiw, the author states that “sex-change in deities is important for future research” specifically with regards to one of the goddesses in the painting scroll being Tish (p. 161, footnote 26) so… maybe one day.

For what it’s worth, Compareti also accepts the possibility that the deity from the Dunhuang painting discussed by Russel-Smith is Tish depicted as feminine because of the proposed influence of the image of Sothis (The So-Called “Pelliot Chinois 4518.24”. Illustrated Document from Dunhuang and Sino-Sogdian Iconographical Contacts, p. 15) Furthermore, he postulates the possibility of attribute swapping between them and Nanaya - and speculates it might be the original reason behind the emergence of feminine Tishtrya (p. 34). He also points out that a dual association with both both Sirius (perceived positively in Zoroastrian context) and Mercury (perceived negatively, as was the case with planets) could result in an ambiguous image extending also to an ambiguous gender; and, additionally, that in Mesopotamian astronomy Mercury, like Venus, could be described as both feminine and masculine (this was a way to reflect the fact they were visible both in the morning and the evening, see Erica Reiner’s Astral Magic in Babylonia, p. 6; however, I am not aware of any Mesopotamian deity who would embody this the way Ninsianna arguably embodied the ambiguous gender assigned to Venus; Nabu has nothing of that sort to offer, that’s for sure).

However, I am not sure if Compareti is outright voicing support for the existence of feminine Tish in his paper, since within a single section he flip flops between describing Tish as “depicted as a woman” (p. 18) and arguing that a feminine appearance is not necessarily an indication of gender (p. 17). He also incorrectly states that the Teiro coin from the very beginning is the only example of a Kushan depiction of a feminine form of an otherwise masculine figure (p. 19); as I already mentioned earlier, this is also attested for Vanant. The article is generally very meandering and there’s a fair share of deeply puzzling statements, to be fair (“Atargatis who was sometimes confused with Nana and Ereshkigal” on p. 32 made my eyes roll, as did “Ishtar/Aphrodite/Venus” on p. 34 in context very clearly indicating he’s talking about Mesopotamian astronomy; and I’m not sure if I want to look into a cited paper which tries to link Baal Shamin and Vaisravana).

Last but not least, let’s look into the Chinese personification of Mercury.

A Chinese depiction of Mercury as a female scribe, British Museum; reproduced here for educational purposes only.

Yu Xin in Personal Fate and the Planets: A Documentary and Iconographical Study of Astrological Divination at Dunhuang, Focusing on the "Dhāraṇī Talisman for Offerings to Ketu and Mercury, Planetary Deity of the North" mentions that in the Tang period Chinese authors were evidently aware that the Sogdian (胡) name for Mercury was Tir, and the transcription Di (滴; literally “drop”) shows up as an alternative for more common Chenxing/Shuixing in astrological texts (p. 177). He also states that personifications of astral bodies only started appearing in China in the sixth century, probably under Buddhist influence (p. 184-185), and accordingly attributes foreign origin to the iconography of Mercury (p. 186).

However, he sees Chenxing’s character (“fond of quarreling with others”, association with scribal arts, a divine messenger role) as a reflection of a hodgepodge of traits borrowed from Hermes/Mercury, Tir/Tish (only the former name is used in the article) and by extension indirectly Nabu (again p. 186). This doesn’t seem implausible, seeing as we’d be dealing not with direct transfer of a deity but with the formation of a new one from info from various astronomical and astrological treatises imported from the west and India.

Example of a Chinese depiction of Mercury from the Tang period Wuxing ji nianbaxiu shenxing tu (五星及廿八宿神形圖); Osaka Municipial Museum of art, via Yu Xin’s article.

The article doesn’t address Chenxing’s gender beyond a footnote rejecting the proposal the personified Mercury reflected the image of an archetypal palace woman (yet again p. 186, footnote 86) and a brief comment that the gender of the personification likely changed at some point (p. 188).

Since western images of Mercury - whether ancient or later (ex. in Qazwini's Aja'ib al-Makhluqat) - are generally masculine, the elusive feminine Tish definitely seems like a natural missing piece of the Chinese Mercury puzzle but I can’t tell how plausible such an influence would be, especially given the scarcity of examples of feminine Tish/Tir actually available. For what it’s worth: Compareti does argue in favor of this (The so-called (...) , p. 35-36).

To sum up: unless I missed something huge, it doesn’t seem like there is a single paper which would answer the initial question comprehensively. We still need a rigorous “What’s up with Tish’s gender, anyway?” study. I think the Kushan coin is virtually impossible to dismiss, so it’s a matter of establishing how common feminine Tish was and in what context they arose and spread - this might be wishful thinking on my part, though. Also note that since ultimately most of what I read and write pertains to Mesopotamia, I might be by default predisposed to accept the hypotheses which remind me of the common Mesopotamian phenomenon of deity gender change via association with a different deity or n-dimensional astronomical connections.

#iranian miscellanea #mesopotamian miscellanea #chinese miscellanea #hinadoll39

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justalittlesolarpunk · 10 months ago

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You mentioned that you are pagan? Or interested in that side of things? How so, if I may? :)

I'm pagan (non denominational goddess worship) and I'm growing more interested in ecology and everything encompassed in solar punk, so I'm interested to hear how your interest coincides with being/interest in paganism

Hi! Yes. I’m still very much just dipping my toe into paganism, so I use the term loosely as I don’t feel informed enough yet to be more specific. I’m interested by neo-Druidry and drawn to Celtic Polytheism, but mainly because it’s most compatible with my heritage, not because it seems more right or true than any other pagan belief system I’ve come across.

I call myself a pagan because I believe that the matter of the earth itself is what is sacred, that the world is full of gods older than any of the names we have given them, inhabiting the water and the rocks, the trees and the soil, the animals and the herbs. I guess you could say ecology is my religion in some senses - the way everything fits together in harmony, from the Wood Wide Web to the salmon run, never fails to make me feel close to the divine.

For me personally, my paganism is very close to solarpunk. I’m a solarpunk because I think living in harmony with the earth is sacred. I’m a pagan because I think saving the planet requires all aspects of our lives and selves. And vice versa, if that makes sense. Now of course, I’m sure there are many deeply committed, principled and hardworking solarpunks who are atheists, agnostic, humanists, Christians, Jewish, Muslims, Hindus, Sikhs, Jains, Buddhists, Baha’is and Zoroastrians, or who follow indigenous spiritualities, and I think all these belief systems are compatible in their own way with solarpunk (which actually has a lot in common with an apocatastatic religion but don’t get my theology nerd brain started on that). But for me, I couldn’t conceive of being a pagan and not a solarpunk too, or a solarpunk and not some sort of nature worshipper. But religion is very personal.

Hope this explains ok - my feelings around faith are very blobby and hard to verbalise 😅😆

#solarpunk #hopepunk #environmentalism #cottagepunk #social justice #community #optimism #bright future #climate justice #tidalpunk #lunarpunk #neopaganism #religion #ecosystem #ecology #nature religion #ecopagan

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1five1two · 5 months ago

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The farzāna (“wise man”) Hurmuz (i.e., Hermes) once went up a mountain to worship God and saw a tortoise (Persian sang-pušt, lit. “rocky-back”) with dried sinews. He hung it up and the wind blew through the sinews, making music. Hurmuz wanted then to fashion an instrument he might play by himself, but all his attempts were unsuccessful. He went for a walk down the road feeling bad, and came upon an old man who just happened to be sitting there.

The old man, whose name was Hažrahman, arranged the tortoise shell with strings “in the likeness of the disposition of animate nature” (āmīzeš-i gōhar-i ǰānvar): “a stroke on the strings is like a movement in our body,” he explained. And that was the lyre. The Greek romance was evidently widely popular in the early Islamic period: Ibn al-Nadīm mentions in his Fihrist (the “List” (of the books in his father’s Baghdād book shop) an Arabic translation; and Birūnī knew a Persian prose version. The Persian rendering here of Hermes— Hurmuz— coincides with one form of the name of the good Creator God of Zoroastrianism, Ahura Mazdā, Middle Persian Ohrmazd. This can scarcely have been mere happenstance, and the Iranist Bo Utas suggested reasonably that at some point the coincidence offered an opportunity to make a point. The old man’s unusual name, Hazhraman, might be a scribal corruption or, better, an otherwise unattested form of the name Ahreman, the Middle Persian form of Avestan Angra Mainyu— the name of the Evil Spirit, Ahura Mazda’s co-eternal cosmic enemy. And Utas remarks, “even if sung for the highest purposes, poetry and music will need something devilish.” Hägg noted that Longus and Achilles Tatius attributed to Pan— the god of the “panic”, whom Christians early equated with the devil— the invention of the syrinx, a flute. Though the woodland god did this in a grief-stricken attempt to reconstruct the sundered limbs of his beloved, might the association of Pan and instrument also have perhaps inspired a transmitter of the tale along the way to ‘Unsuri to take up the theme of music as potentially demonic.

James Russell

The Lyre of King David and the Greeks

#quotes #hermes #music #lyre #musical instruments #knowledge

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argentvive · 8 months ago

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The Wizard of Oz's Name

I was watching Jeopardy! today, and one of the categories was 'full names of imaginary characters.' One of the answers was the Wizard of Oz. Turns out this was his real name (from Wikipedia):

Oz explains that his real name is Oscar Zoroaster Phadrig Isaac Norman Henkle Emmannuel Ambroise Diggs. To shorten this name, he used only his initials (O.Z.P.I.N.H.E.A.D.), but since they spell out the word pinhead, he shortened his name further and called himself "Oz"

I don't think I ever thought about what the Wizard's real name might be when I watched the film. But if I did, I would have guessed it came from Shelley's poem "Ozymandias," about the Egyptian Pharoah Ramses II. Clearly that's wrong.

As I've written before, L. Frank Baum, the author of the Oz stories, was a follower of Madame Blavatsky, a founder of the Theosophical Society in 1875. Theosophy is a mystical movement that draws on the ideas of spiritual alchemy, and Baum's fantasy novels are exquisite examples of literary alchemy.

You can see the influence of alchemy in Baum's choice of names for the Wizard, who plays the role of the alchemist in the story: he transforms Dorothy and her companions.

"Zoroaster" is a nod to the Persian sage Zarathustra (fl. c. 1000 BCE), the founder of Zoroastrianism. Zoroaster is the Greek form of his name and the name by which he is known in European sources. Many alchemical ideas can be traced to Zoroastrianism, such as the Sacred Fire and the Four Elements, as I've written before.

More importantly, "Zoroaster" is a nod to the 1667 alchemical work Zoroaster's Cave.

So "Zoroaster" is a clear alchemy reference. "Diggs" might be alchemical as well. In the original treatises of physical alchemy, the would-be alchemist, the adept, is told to seek the philosopher's stone by digging under the earth. Think of the seven dwarfs in Snow White, as an obvious example of this idea being used in a story.

#alchemy #literary alchemy #l frank baum #the wizard of oz #zoroaster #zoroaster's cave

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venticuliao · 1 year ago

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loose theory about temple of silence

im just basically grasping straws but its hoyoverse's fault for not offering lore crumbs 🗿

warning: mention of corpses

Cyno has a strong connection with death because of the Anubis inspiration from egyptian mythology, and we know the spirit is named after the syncretism (the practice of combining different beliefs) with greek god Hermes.

on that note, his name's possible etymology is also from greek, meaning dog.

coincidentally, dogs in zoroastrianism (ancient persian religion that a lot of sumeru's lore is based on) are associated with death in a positive sense as well. they guard the bridge where souls are judged before entering the afterlife.

Chinwad Bridge to Heaven is said to be guarded by dogs in Zoroastrian scripture, and dogs are traditionally fed in commemoration of the dead. Ihtiram-i sag, "respect for the dog", is a common injunction among Iranian Zoroastrian villagers.

in addition, dogs are considered to possess spiritual virtues in detecting and driving off daevas (demons), including that of the corpse matter demon Nasu.

in zoroastrianism belief, when a person dies their body is immediately possessed by this demon upon losing consciousness, and their corpse is therefore contaminated. if a living person comes into contact with it, they will also spend their entire lives spiritually contaminated (which is what dogs are used for in detecting and purifying it from the person).

for this reason, their funerary rites are conducted by two specific people instructed on the job, nobody else is allowed to touch the corpse.

zoroastrians believe the elements are sacred creations of their god, so burying, burning or throwing the contaminated corpses into rivers is prohibited. they instead have these two designated people transport the bodies to the top of a tower where scavenger animals will consume them over time. afterwards, the bones are hidden in the bottom.

They shall lay [the corpse] down on earth, over which the corpse-devouring dog or the corpse-devouring bird may certainly know him.

the name of this construction is Tower of Silence

the only information available about the Temple of Silence at the moment (besides the fact Cyno is affiliated to it and the staff knows Alhaitham) is this note found in the desert:

"by order of the Temple of Silence, all machines from Khaenri'ah shall be sealed in accordance with the Revelatory Monument's format"

using the zoroastrian tower as a parallel, and considering the contents of this note, maybe the khaenri'ah machines are under Temple of Silence's jurisdiction the same way the Tower of Silence stores corpses?

now on the realm of making shit up:

the term "Revelatory Monument" in chinese (说法处) and korean (설법처) seem related to buddhism, sort of like a place where the buddha imparted his teachings.

"temple" gives the organization a religious connotation, which is why the buddhism term might have been borrowed in the original text, so translating it as "revelatory" could have been done with the same intention (like bible revelations, the final book of the new testament). perhaps it means some kind of specific teachings or ?? a department with authority within the temple.

we know khaenri'ahns first used azosite (pure elemental energy) to power their machines, but then turned to abyssal energy which could explain why a specialized organization like the Temple of Silence would have to keep them under watch and seal their power.

if that's so, then maybe the so called Revelatory Monument "format" could be something like what Cyno used in the comic to seal the god in Collei's body.

and i mean since it's spoken words maybe alhaitham as a haravatat scholar has been involved in it idk maybe that's deshret script who knows

#genshin lore #genshin impact lore #cyno #temple of silence

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beardedmrbean · 1 year ago

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“Lived peacefully under Muslim rule”

Hmm, explain why Vlad Tepes and the Spaniards violently fought back against their Muslims rulers?

Oh and the Hindus! Might need to more research, but I heard Hindus got a lot of hatred towards the Mughals that rival their hatred towards British imperialism.

And if Christians and Jews can live peacefully under Muslim rule. Why did Christians and Muslims constantly fight each other and Jews felt the need to create a ethnostate?

Side note I’m not Islam phobic….but seeing how many talk about the Israel Palestine conflict. Make me want to wait say 3 generations or so before any type of “Decolonization”

Zoroastrianism, the one I mentioned is old, very very old in terms of religions the only one I know of that's older that still has practitioners is Hinduism and that's because Hinduism is the oldest one we know of even out of the extinct faiths.

30-50 million faithful in Persia where it was the state religion till the Arab Muslim wars of conquest in the region almost made it extinct, under 200,000 left.

Spain thing, Turkey and Russia aren't the only countries to be on 2 continents.

Push the foreign invaders out and across the strait, then....Portugal got it later ceded it to Spain.

Big ass list of Pogroms done to Jewish people by the well whoever was in charge at the time flip flop between Muslims and Christians in the Levant, mostly Jerusalem.

And as we know, Christians had a pretty longstanding beef with them

In the Americas we have a completely different set of experiences than Africa, Europe, and Asia as it relates to Islam.

Everyone here screams and yells about Christian colonialism, Muslims did the same thing just big difference is they didn't need so many boats to do it.

Sorry this took so long I was looking for a specific gif and I couldn't locate it, had to settle for the meme

#anonymous

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bywandandsword · 1 year ago

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So I watched Good Omens 2 for the first time the other day (and I'm being very brave and normal about that ending, thank you), and my brain went "Well all of the angel's names end in -'el', which makes sense cause that means 'God', but Lucifer and Satan don't fit into that naming convention, so where did those names come from?"

And turns out, the answer is fascinating.

The name Lucifer is from Roman paganism and was originally the name of the planet Venus and son of the goddess Aurora (goddess of the dawn). He was also called Phosphoros or Heosphoros, and he heralded of the dawn (it's cute that he's job was to announce that is mom was there)

The original mention of "Lucifer" in the Bible was actually a reference to a fallen King of Babylon, but the translation of the word that means "morning star" to Lucifer has since been abandoned by scholars. This is why historical context of Bible verses matters!

The motif of a being striving for prominence in heaven and then being cast down to the underworld originates in the motions of the planet Venus, also known as the morning star. This motif in myth "The fall from heaven motif is also in Canaanite mythology with Attar trying to get the throne of Ba'al and failing

And then, because I know Satan as a figure isn't really a thing in Judaism, I wondered how he got into Christianity

the Hebrew word "satan" just means "accuser" or "adversary" and in the Old Testament is applied to anyone as an antagonist in the narrative, angels and humans alike

In between the writing of the Old and New Testaments, there was a lot of empire building by Persia and Rome, which led to a lot of contact between religions and idea sharing. One of the ideas that was popular at the time was the separation of Good and Evil into rival forces from Zoroastrianism. While good and evil figures exist in all mythologies, this influence seemed to basis for this binary world view in Christianity

In the New Testament, a lot more references to a satan were added, normally referring to any force that opposed early Christianity, and over time they were conflated and attributed to one being/the Evil Side. The way people talked about it went from someone acting as a satan to people acting as agents of Satan

Then! In looking into all this, I found a mosaic that's thought to be the earliest known depiction of Satan from the 6th century depicting the Parable of the Sheep and the Goats and it's very surprising

(image: mosaic depicting three haloed figures on a rocky green field, Jesus in purple is seated the center, a winged angel in red to Jesus' right and a winged angel in blue to Jesus' left. Both angels have their right hands raised with the palm to the viewer. Jesus is gesturing to the three sheep that stand in front of the angel in red. In front of the angel in blue are three goats)

So the angel in blue is supposed to represent Satan, and in this parable Jesus is explaining Judgment, using sheep to represent those going to Heaven and goats to represent those going to Hell. And this got me thinking about how Satan has been depicted and asking "is this why Satan is so strongly associated with goats?" and the answer is yes, but also no

Because Satan is associated with Evil, and Evil is conceived as anything that is not of God or aligns the the Church's teachings, most pagan deities at some point got associated with Evil or conflated with Satan at some point. Because Rome was the origin point for the spread of Christianity, the two main deities that Satan was conflated with were Hades, which is where the pitchfork imagery and Hell originated, and Pan, which is where Satan being horned and hoofed came from

Hell became conflated with Hades (the place) and because it was Evil, became a place of torment/punishment. This conflation also went well with the previously mentioned "fall from Heaven" motifs which all together originated Satan's mythology

Pan also became associated with Satan for a couple of reasons. One reason was because Pan as a god is associated with pastoralism and roads (which is very interesting considering the Devil's associated with road, especially crossroads), but more importantly, Pan is associated with wild spaces, places outside the realm of Society or "Civilized"

If you know anything about ancient Rome, you know there's nothing that makes ancient Romans nervous more than "uncivilized" things (read: places not under Roman control). Therefore it makes sense that Pan would get conflated with Evil

Pan is also associated heavily with sexuality and his fauns are notoriously sex pests in the mythology. With Rome's newfound obsession with chastity and demonization of anything sexual, it also isn't a surprise that Satan became an overtly sexual being

However, through the middle ages, while Satan was depicted as horned and monstrous (hilariously often with a second face in place of his junk), he wasn't super associated with goats until relatively recently

There is the Parable of the Sheep and the Goats, and there is the scapegoat tradition that takes place at Yom Kippur, where a goat was given all the sins of the community and then released into the wild, but there was also a goat that was dedicated to God and was sacrificed for the holiday feast, so the strong associated with goats and Evil doesn't really exist in the Bible

There's some association with goats and evil in continental European depictions of witches, but that seems to be just cause they're more ornery than sheep, and their association with shepherdesses, like how witches were associated flying brooms because a lot of breweries were run by women and the symbol of the trade was brooms. Basically, witches and evil were associated with things that women of any societal independence had

However, where the goat symbolism really took off for a couple reasons. The first being Goya's paintings of witch's sabbats in the last 18th century that depict the Devil as a goat. This might be reference to the motif that was popular in Spain at the time of an upright quadruped performing routine human activities as a satire of men's follies. Goya specifically used goats, but other depictions of the Devil at the time also used bulls or any other generic horned figure

The second and BIGGEST reason was the image of Baphomet drawn in 1856 by Éliphas Lévi (Remember, this was the time when interest in the occult was high and things like the Spiritualism movement really started kicking off)

This depiction of Baphomet is really interesting in and of itself because Lévi basically cobbled together a bunch of different things from Victorian occultism

Baphomet is meant to be "symbolization of the equilibrium of opposites...half-human and half-animal, male and female, good and evil, etc. Lévi's intention was to symbolize his concept of balance, with Baphomet representing the goal of perfect social order"

The goat part specifically references the "Goat of Mendes" mentioned by Herodotus, who's favorite thing was being xenophobic as fuck. Herodotus says that the Goat of Medes was worshipped in Mendes (the greek name for the Egyptian city Djedet). He goes on to say some pretty slanderous things about the people there but the deity he's referring to seems to be Banebdjedet

Banebdjedet is an Egyptian ram-headed god (are we really going to take the word of Herodotus seriously when the fucker can't even tell goats and rams apart????) who's associated with creation, pottery, and fertility of the Nile floods

Lévi, and other Victorians, took Herodotus at face value and ran with it in his depiction of Baphomet

Baphomet as a figure on the other hand comes from Crusader days, where allegedly the Templars worshipped Baphomet as a deity

The name Baphomet originates from an account of the siege of Antioch; "As the next day dawned, they [i.e. the inhabitants of Antioch] called loudly upon Baphometh; and we prayed silently in our hearts to God, then we attacked and forced all of them outside the city walls". However, the 'Baphometh' the people of Antioch were calling come from the name 'Bafomet', which French troubadours were using to refer to the prophet Muhammad

The idea that the Templars were worshipping Baphomet come from the fact that, because they lived in a predominately Muslim society, some Templars converted to Islam or adopted Muslim practices in their own worship, and they were vilified as a result. So, like with Herodotus, it just originates with the demonization of other people

Getting back to Satan, Lévi's depiction of Baphomet as the "Sabbatic Goat" really became popular among occultists, being used to represent evil in several practices

The imagery got picked up by the King of Fuckwads and Douche-canoes, Aleister Crowley, who made it a central part of his tradition. Because Aleister Crowley unfortunately had such a strong influence on ceremonial magic traditions of the 20th century, the imagery was merged with other horned/antlered deity imagry and was used to represent the Horned God in British Ceremonial Witchcraft and all the derivatives of it (ie; Wicca, Traditional English Witchcraft, ect.)

A few theistic satanist groups also branched out of these ceremonial magic traditions and used Baphomet. Because of the nature of many of these groups (being loud, dickish, and as inflammatory as possible). Combined with the Satanic Panic of the '80's pushed Baphomet as the representation of Satanism to the broader public, rather than just in the social spheres of occult nerds

This of course influenced later branches of Satanism, like the non-theistic Satanic Temple, and popculture depictions of the devil, such as Black Phillip in Robert Eggers' The VVitch

It's all very fascinating. It's so interesting to see how Satan as a figure came about and evolved over the centuries and how that evolution is so rooted in their historical contexts and the values of the people in those times, and how they view the Other. I didn't even get to how the Protestant Revolution or Paradise Lost or Appalachian/Southern folklore changed the depiction of the Devil in the popular consciousness, but it's all super fascinating

#Sword speaks #this turned out to be way longer than I thought sorry #satan #lucifer #the devil #devil #history #baphomet

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kairunatic · 5 months ago

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Been reading about a book regarding Zoroastrian religion and the part where it talks about the history of false idols according to the religion kind of explain why Ahriman has fiction rending power.

According to the book, all early idols are created originally to represent Ahura mazda's good creation, but overtime, human imagination (the evil thought / Angra mainyu) corrupts the meaning and gives the symbols new identities, born from fragile imagination and deified them into false gods. Thus bringing fiction into reality.

Hmmmm Does this give a clue what Ahriman rule is

#ask

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erundur-adanion · 8 months ago

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Why do I prefer to say Secularism rather than Laicism?

The word Laicism comes from the French word "Laïcité" and means "Laicism" or "Secularism" in French.

The word secularism comes from English.

“Laicism” and “Secularism” are synonyms for each other.

So why do I say "secularism" and not "laicism"? Let me explain, because the laicism in Turkey has been implemented incorrectly;

1. "Religion does not interfere with the state, but the state interferes with religion." Example; On March 3, 1924, the Presidency of Religious Affairs was established and religion came completely under State control. Only works about the Maturidi school of the Hanafi branch of the Sunni sect are written to the public. This is completely against Secularism because in Secularism "Religion does not interfere with politics and politics does not interfere with religion." There is a principle. However, this was applied incorrectly in Turkey.

2. "The Sunni-Hanafi-Maturidi sect of the Islamic religion is the most correct sect and the others are perversion." This is also a wrong understanding because in the Holy Quran, no sect has any superiority over another sect, nor does any religion have superiority over another religion. In the Quran, there is only one source of the Islamic religion and that is Islam itself. "Those who split their religion into pieces and become groups, you have nothing to do with them. Their matter is up to Allah, then He (Allah) will inform them of what they did." Surah An'am Verse 159

3. "All religious texts and worship must be in Turkish." Writing the Turkish translations of a valuable book like the Holy Quran is a great service, but it is not wise to deny a rich language like Kurdish. If there is Turkish, there should be also Kurdish.

4. "All the people living in the Republic of Türkiye are Hanafi." It's definitely a wrong concept. 50% of the Republic of Türkiye is Hanafi and 50% is Shafi'i. Most of those who belong to the Hanafi sect are Turks, and most of those who belong to the Shafi'i sect are Kurds. "All the people living in the Republic of Türkiye are Muslims." No, 75% Muslim, 0.4% Christian and %? There are Jews, Zoroastrians, Atheists, Deists, Yazidis and other people.

5. "People who belong to the Islamic religion have the right to establish associations. (1950) No religion has the right to establish associations and institutions in any way. (1924)" Yes, people who belong to the Islamic religion have the right to establish associations and foundations after 1950, but people who belong to another religion does not have the right to establish associations and foundations. A member of the public does not have the right to do this. What kind of secularism is this! In American-style Secularism, "persons of any religion have the right to establish associations and foundations." For example; There are Muslim foundations, Christian foundations, Jewish foundations, Atheist foundations, Buddhist foundations and Hindu foundations in the USA. In other words, every religion has associations and foundations in the USA. This is freedom of belief.

6. "Alawite cemevis cannot become temples." This is against secularism, regardless of faith or religion. The place where each individual fulfills his worship and religious duties is called a temple. For example; If a Muslim has a Mosque, a Christian has a Church, a Jew has a Synagogue, a Zoroastrian has a Fireplace, or every religion has a temple. In other words, no matter who prays in which temple, it doesn't matter to us! "1. Say: "O unbelievers!" 2. "I will not serve what you serve." 3. "And you will not serve what I serve." 4. "I will not serve what you serve." 5. " You will not serve what I serve." 6. "Your religion is for you, and my religion is for me." Surah al-Kafirun is an example of this!

7. "When it comes to Muslims, there is freedom, when it comes to Alevis, there is oppression." The more free the Muslim, the more free the Alevi should be.

8. "It is mandatory for all citizens to attend compulsory religion classes." No. Why. A Christian, a Jew, an Alevi, a Zoroastrian, a Yazidi or a person belonging to any other religion does not want this. "La ikrahe fid din." do not forget it!

9. "Islamic religious holidays are celebrated, but religious holidays of other religions are not celebrated." Example; Muslims celebrate Eid al-Fitr, Eid al-Adha and other holidays, but when Christians and people of other religions want to celebrate their own holidays, the state intervenes.

10. This is why I use the word Secularism and not the word Laicism.

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mastabas-and-mushussu · 2 years ago

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Hi, I’m dusting off this blog after years because I have some queer pagan thoughts to ponder.

I was researching the song Savage Daughter because I needed to figure out if it was racist or not, and I saw a comment that really got me thinking. It makes sense that women find it empowering, it’s meant to be that, but something about the intersection of women’s empowerment and paganism always gets my hackles up. Or at least makes me uncomfortable. It’s a learned response after running into too many TERFs or ideas that punt people down the TERF pipeline, no matter how well-intentioned, but I have to ask myself: independent of all of that, why doesn’t it empower me? Why does it just make me nervous?

I grew up being a woman. I’ve liked girl power songs, I listened to Taylor Swift and Beyoncé in middle school. I’m not a woman anymore, or at least not just a woman, but that doesn’t mean I hate girl power songs. So why does this make me uncomfortable, feel like it isn’t for me?

My current theory is that I’m used to the patronizing “nonbinary people and women” type groups. You know that they really mean afab people and women. Every single workshop I’ve gone to in town, every drum circle, every Web of Life meetup- it’s all women, it’s a woman’s space, women’s interest, like I’m surrounded by the idea of a uterus making you spiritually inclined. Even aside from the fact that I’m not Wiccan and don’t fall under the widely accepted umbrella, even aside from the fact that I’m an anthropologist and the Goddess Chant makes me cringe, it’s obvious on some level that the people around me are only open and relaxed because I can’t pass as masc to save my life. If I were a bear with a mustache it feels like those spaces would go cold like a sword in a quenching trough.

I feel like the more settled I get as an adult queer, the more I start wondering where I fit. Where I can talk. Women deserve to be safe and proud. Men deserve to be safe and proud. Everyone deserves to be safe and proud. I’m not saying I want a secret society of queers where we check your gender identity card at the door- the best way I can explain it is alchemy.

The perfection of the Great Work involves bringing the disparate parts together as a whole- not deciding to cram all of the parts into one mold or another, not stripping them of their unique assets to force a fit. Because, fundamentally, you can’t. The ingredients are what they are, they combine how they combine, and it’s that synthesis- that perfect stew, the way the lemon reacts with the peaflower and the satisfying clink of ice, that brings the recipe together into something wonderful. The sheer amount of women-focused spaces and Divine Feminine workshops feels like drinking straight vanilla extract. There’s something missing.

In case anyone wants to put words in my mouth, I just want.... more. People can keep what they already have, but I feel like there’s something unbalanced. You don’t have to destroy what exists to make that balance- you can create, too. I’d be willing to, but even then- I don’t want it to be my project. I’m one person in the middle of nowhere. It’s more widespread than me, than here.

I’m not going to find a community of solely Levantine pagans, and even if I did I don’t think I’d want to. We’re too small, and even if we weren’t I think the best way to support the wheel of civilization is to get out there and talk to it. I want to talk to heathens. I want to talk to demigirls. I want to talk to furries, to Zoroastrians, to Catholic priests. I even, scandalously, want cishet men with dad bellies and sports hats at the tarot workshop. I wonder if they feel unwelcome like I do.

I’m flinging this completely unedited into the void, so! That’s all folks. Have a good one.

#pagan #witchblr #lgbt+#queer

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yamayuandadu · 7 months ago

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What is your opinion on the article "Mesopotamian or Iranian? A New Investigation on the Origin of the Goddess Anāhitā" by Alireza Qaderi?

He proposes that Anahita is possibly the syncretism of an Iranian Water goddess with Annunitum, and while it largely makes a lot of sense to me, especially with how it points out that we can't treat the Avesta as we know it as identical to the Avesta in Zarathustra's time, it also assumes the Central Asian goddess Ardokhsho comes from Aredvi Sura instead of Arti, and everything else I've seen just says Ardokhsho comes from Arti, although I haven't seen much literature on either deity tbh

Sorry it took me a few days to answer this ask even though it’s basically laser focused on my interests. I had some other stuff to read and unpleasant work duties to perform and couldn’t properly go through the recommended paper.

My feelings about the paper are mixed. I think anyone who remembers Annunitum was a distinct deity as early as in the late third millennium BCE deserves at least some credit. The notion of interchangeability of goddesses still haunts the field, fueled by Bible scholars, Helsinki hyperdiffusionists and the like. Overall the author shines in the sections dedicated only to the evaluation of the broadly Iranian material, but as soon as the focus switches to Mesopotamia things fall apart, sadly. More under the cut. Hope you don’t mind that I’ll also use this as an opportunity to talk about Annunitum in Sippar in general. I've been gathering sources to improve her wiki article further (don’t expect that any time soon though).

The Iranian material

Criticizing the vintage attempts at equating Anahita with Sarasvati is sound and sensible. Same with stressing that she is distinct from Nanaya and Oxus. The criticism of theories depending on lack of familiarity with the historical range of the beaver was a nice touch too, it demonstrates well that the author wanted to cover as much previous literature as possible. However, I also have no clue what’s up with “ΑΡΔΟΧΡΟ has an ambiguous relationship with Arədvī Sūrā”, I’ve also only ever seen this name explained as a derivative of Ashi/Arti save for a single paper trying to force a link to Oxus which was met with critical responses. It’s entirely possible this is an argument I simply haven’t seen though, I’m also not really familiar with this matter.

Overall the arguments against seeking Anahita’s origin in the east are perfectly sensible, and line up with the evidence well - no issues at all with this part of the paper. Following a more detailed list of Anahita’s easter attestations from Shenkar’s Intangible spirits and graven images. She appears on some Kushano-Sasanian coins, but this seems to reflect importing her from the west relatively late on since she appears in neither Kushan nor Bactrian sources. The coins are even exclusively inscribed in Middle Persian, with no trace of the local vernacular.

For unclear reasons Anahita caught on to a degree even further east in Sogdia, but attestations are limited to the period between fourth and sixth centuries. Since they’re largely just generic theophoric names, it is hard to call her anything but a minor deity of indeterminate character in this context, though. I’ve seen the argument that the popularity of Oxus in the east might have been the obstacle to introducing her. Oxus was a bigger deal in Bactria than in Sogdia so it could even explain why Sogdians were slightly more keen on her, arguably, even if they and Bactrians came into contact with her cult under similar circumstances.

Back to the article, the section dealing with the western attestations starts on a pretty strong note too. The need for reevaluation if it’s fair to talk about Achaemenid rulers as “Zoroastrian” is a mainstay of studies published over the past 10-15 years or so. I can’t weigh on the linguistic arguments because I know next to nothing about that.

I’m not sure if I follow the argument that it makes no sense Iranian population wouldn’t need a royal order to start worshipping a new deity as long as they were Iranian, tbh - linguistic or cultural affiliation doesn’t come prepackaged with automatically updated list of deities one is obliged to instantly adopt as soon as they pop up into existence. Following this logic, why didn’t Sargon’s Akkadian speaking subjects in Syria just adopt Ilaba before being obliged to do so? You will find literally hundreds of cases like this, it’s a very weird argument to me.

The Mesopotamian material

The biggest problems start once the coverage of Mesopotamia begins. The rigor evident in the strictly Iranian sections of the article just… vanishes and it’s incredibly weird. Herodotus as a source is… quite something. The phrase “ a goddess with a Semitic character” is… well, quite something too (Reallexikon generally advises against defining anything but languages as “Semitic” in Mesopotamian context - Mesopotamian is a perfectly fine label to use, and accounts for the fact that Sumerian, Hurrian and Kassite are not a part of the Semitic language family). It keeps repeating later and admittedly I’m not very fond of this. Especially when it pertains to the west of Iran, where deities originating in Mesopotamia were worshiped since the late third millennium BCE - they were more Elamite than Mesopotamian by the time Persians showed up, really. The matter is covered in detail in Wouter Henkelman’s Other Gods who Are with Adad in the Persepolis Fortification Archive as a case study.

Cybele was by no means Mesopotamian (with each new study she keeps becoming more strictly Phrygian, with earlier Anatolian, let alone Mesopotamian, influence becoming less and less likely) so I'm not sure what she's doing here, Nanaya’s associations with lions is almost definitely an Iranian innovation and not attested before the late first millennium BCE; despite earlier sound arguments against ascribing strictly Avestan Zoroastrian sensibilities to people in the late first millennium BCE, that’s basically what happens here. Lions were evidently viewed favorably by at least some Persians and especially Bactrians and Sogdians.

The less said about the part trying to link evidence from Palmyra to Inanna and Dumuzi (what does a marginal spouse deity like Dumuzi, entirely absent from Palmyra, have to do with Sabazius, a veritable pantheon head equated with Zeus?), the better. Frazerian bit, if I have to be honest.

I’m not sure about the enthusiasm for Boyce’s argument that it makes little sense for Anahita to simultaneously be a river goddess and to bestow victory in battle. The latter characteristic lines up well with her elevation to the position of a deity tied to investiture of kings, which in turn is something which boils down to personal preference of a given dynasty. The character of deities isn’t necessarily supposed to be one-dimensional and having distinct spheres of activity because of historical factors is hardly unusual.

Stressing that it’s not possible to treat Anahita and Ishtar as interchangeable is commendable. However, I don’t think it’s possible to claim continuity between the religious beliefs reflected in the relief of Anubanini and first millennium BCE Media. The argument is not pursued further, to be fair, but it’s still weird.

The next huge issue is the treatment of the late “Anu theology”. A good recent overview of this matter can be found in Krul’s 2018 monograph (shared by the author herself here).

For starters, it’s completely baffling to declare Anu had no spouse at first; Urash and Ki are both attested in the Early Dynastic period already - and the former appears reasonably commonly in this role in literary texts and god lists. Even Antu might already be present in the Abu Salabikh list.

Attributing Inanna prominence in Uruk and in the Eanna in particular to identification with Antu is utterly nightmarish and one of the worst Inanna takes I’ve ever seen; the fact it’s contradicted by information of the same page makes it pretty funny, admittedly. Inanna’s ties to the city go back literally to the beginning of recorded history (some of the oldest texts in the world are demands aimed at cities under the control of Uruk to provide offerings for Inanna ffs), and probably even further back. Meanwhile, Anu for most of his history was an abstract hardly worshiped deity; Krul stresses this in the beginning of her book linked above. I’m not a fan of ancient matriarchy takes which are often lurking in the background when the cases of earliest city goddesses like Inanna, Nisaba and Nanshe are discussed but I do think the need to downplay Inanna’s prominence and elevate Anu which pops up every few years in scholarship is suspect and probably motivated by sexism, consciously or not, tbh.

Trying to make the “Anu theology” which developed in the late first millennium BCE an influence on the entirety of Mesopotamia and beyond is puzzling. Sabazius appearing in Palmyra with a spouse is tied to Anu, somehow? The fact that deities had spouses is? Atargatis ties into this somehow? I’m sorry, but I’m not following. Also, Uruk was no longer a theological center of the Mesopotamian world in the first millennium BCE. Babylon was, and before that Nippur. There is no need to speculate, there are thousands of texts to back it up. The late sources from Uruk in particular show that Babylon was somewhat forcefully influencing the city, not the other way around.

The Anu theology was a display of local “nationalism” of Uruk and had a very limited impact. There is evidence for some degree of late theological cooperation between Uruk and Nippur, and possibly Der as well (Der itself despite being located with certainty has yet to be excavated, though, so caution is necessary), but nothing of this sort is to be found in the late sources from other locations.

Annunitum = Anahita?

Finally, let’s look at the core idea behind the article.

Right off the bat I feel it’s necessary to stress Annunitum generally wasn’t regarded as an astral deity. In the Old Babylonian period, the Venus role was evidently handled by Ninsianna in Sippar; later on they aren’t even attested there but the regular Ishtar is. Seems doubtful it would actually be Annunitum who got to be an astral deity there at any point in time.

This claim is also highly dubious. There is no evidence that Antu was ever worshiped in Sippar, let alone that she was equated there with Annunitum; she doesn’t show up at all in Jennie Myers’ 2002 thesis The Sippar pantheon: a diachronic study. Paul-Alain Beaulieu stresses her lack of importance all across Mesopotamia save for first millennium BCE Uruk here. There is also no evidence that the late Anu theology impacted Sippar in any capacity. Shamash retained his position in the city until the death of cuneiform. Even in Uruk, Annunitum in the late sources appears only in association with Ishtar and Nanaya, not Anu and Antu. I will repeat how I feel about the need to assert Anu’s importance where there is no trace of it. Overall it feels like unrelated Mesopotamian and adjacent sources from different areas and time periods are used indiscriminately; which is ironically the criticism employed in the article wrt the treatment of Iranian textual sources by other researchers. The Assyriological sources employed leave a bit to be desired, too. In particular Abusch’s Ishtar entry in the Dictionary of Deities and Demons in the Bible is a nightmare (he’s good when he covers incantations but his broader “theological” proposals are… quite something), here are some quotes from it to show how awful it is is a central point of reference:

Of the other authors cited, Jacobsen is Jacobsen and a lot changed since the 1960s. Roberts was criticized right after his study was published by researchers like Aage Westenholz. Langdon’s study from the early 1900s is an outdated nightmare, I guess we know what’s up with the Dumuzi hot takes now. Beaulieu is great but his papers and monographs aren’t really utilized to any meaningful extent, I feel.

Other criticisms aside, I’m unsure if Annunitum was important enough in the fifth century BCE to be noticed by Artaxerxes II as postulated here, especially since Shamash was right next door and definitely retained some degree of prominence. Most if not all cases of Mesopotamian deities influencing Persian or broader Iranian tradition reflect widespread cults of popular deities - Nanaya, Nabu (via influence on Tishtrya), Nergal (in the west, around Harran) - as opposed to a b-list strictly local deity. And it’s really hard to refer to Annunitum differently. Let’s take a quick look at her position in the twin cities of Sippar - as far as I am aware, the most recent treatment of this matter is still Myers’ thesis, and that’s what I will rely on here.

Annunitum is first attested in Sippar in the Old Babylonian period, during the reign of Sabium, though as a deity already locally major enough to appear in an oath formula alongside Shamash. In the Early Dynastic period Sippar-Amnanum was likely associated with an enigmatic figure designated by the logogram ÉREN+X who doesn’t seem to be related to her. When and how exactly the tutelary deity change occurred is not presently possible to determine and admittedly of no real relevance here.

Evidently Annunitum’s cult in Sippar was influenced to some degree by the Sargonic tradition she originated in, her temple was even called Eulmaš just like that in Akkad. It’s not impossible it was even originally founded by one of the members of the Sargonic dynasty, but in absence of pre-OB evidence caution is necessary. There is no shortage of later rulers who wanted to partake in the Sargonic legacy, after all. By the earliest documented times, it was the second most important temple in the Sippar agglomeration, and the only one beside the Ebabbar to have its own administrative structure. Annunitum was even referred to as the “queen of Sippar” (Šarrat Sippar; note that by the Neo-Babylonian period this title came to function as a distinct goddess, though). In Sippar-Amnanum there was a street, a gate and a canal named after her. A bit over 6% of the inhabitants of both cities bore theophoric names invoking her, also. Sippar-Amnanum was abandoned for some 200 years after the reign of Ammi-saduqa, but it seems the clergy simply moved to the other Sippar next door. Next few centuries are very sparsely documented at this site, but supposedly Shagarakti-Shuriash rebuilt Annunitum’s temple (the matter is discussed in detail here).

Inscriptions of Tiglath-pileser I dealing with the conquest of northern Babylonia affirm that Annunitum continued to be viewed as the goddess of Sippar through the Neo-Assyrian period. According to an inscription of Nabonidus her temple, and Sippar-Amnanum as a whole, were razed by Sennacherib (he also blames “Gutians” for it though by then this is a label as generic as “barbarian”). This might be why her cult had to be relocated to the other part of Sippar again. In the Neo-Babylonian period it returned to Sippar-Amnanum under Neriglissar, though her temple was only rebuilt by Nabonidus. It survived at least until the reign of Darius, though it was only a small sanctuary (É.KUR.RA.MEŠ) like those of Adad and Gula.

There is very little evidence for popular worship of her so late on: only two theophoric names have been identified…. For comparison, Shamash appears in 208 (out of 823 theophoric names, out of a total of 1243 total). Nergal, Gula, Adad and even Amurru are all more common. Aya is also absent, but unlike Annunitum despite her prominence in earlier periods she was actually never common in theophoric names, save for the names of naditu; and naditu ceased to be a thing after the OB period.

Offering lists complicate the matter further. From the reign of Nebuchadnezzar, Annunitum started to lose ground to a duo introduced from Dur-Kurigalzu: a manifestation of Nanaya associated with this city and Ishtar-tashme. Why they suddenly appeared in Sippar and why they overshadowed Annunitum is uncertain, perhaps Dur-Kurigalzu just failed to recover from decline after the end of the Kassite period and eventually the decision was made to start transferring local deities to other nearby major urban centers. The process reversed during the reign of Nabonidus, who ordered an increase in offerings made to her. This might’ve been motivated by his general concern for Sin and any deities considered members of his immediate family - essentially, a display of personal devotion. This elevation is still evident in offering lists from the reign of Cyrus, though.

Overall the paper is quite convincing - outstanding, even - when it comes to the Iranian material alone, and between mediocre and nightmarish once the author shifts to Mesopotamia.

#mesopotamian miscellanea #hinadoll39

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