Ewe folklore
Adze
A being of Ewe folklore sometimes described as taking the form of a firefly, and in some accounts troubling a household after it has been let inside.
THE WORLD'S LIVING ARCHIVE OF THE UNCANNY
Stories of spirits, spectres, cryptids and the things that keep to the edge of the fire.
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THE WEB IT HANGS IN
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Ewe folklore
A being of Ewe folklore sometimes described as taking the form of a firefly, and in some accounts troubling a household after it has been let inside.
Mexica (Aztec) tradition
āhuitzotl
A Mexica water being of the Florentine Codex: dog-small, black and slippery, with a human hand at the tail’s tip, said to drown people at lakes and springs around Tenochtitlan. Historical-cultural, not a video-game beast.
Khoekhoe folklore
Aigamuchab
In Khoekhoe (Khoikhoi) storytelling of Namibia and the northern Cape, the Aigamuxa or Aigamuchab is a man-eating ogre with eyes on the soles of its feet. To see prey it must invert itself; tales collected by Schultze-Jena pair it with the wily jackal.
Lithuanian folklore
A Lithuanian household spirit that appears as a rooster indoors and a flying fiery serpent outdoors, bringing grain and gold taken from neighbours. Kindred to the Estonian kratt, but hatched rather than built.
Finnish folklore
Ajatar / Ajattara
A Finnish female forest spirit, Ajattara in the older spelling, who leads woodsmen astray. Christfried Ganander recorded her in 1789 as a terrifying wraith of the trees, not as a Christian demon invented for a bestiary.
Japanese folklore
垢嘗
A yōkai associated with dirty bathrooms and neglected washing places, said to lick up the grime. A domestic warning dressed as a grotesque visitor.
Armenian, Iranian, and Caucasian folklore
Ալ / آل
The āl (Armenian ալ, Persian آل) is a being of childbed across Iran, Armenia, and the Caucasus, often said to personify puerperal fever. Traditions disagree on shape; they agree that a new mother must not be left unguarded, and that iron and prayer belong at the threshold.
Turkic folklore
Албасты / Albastı
Albasty (Albastı, Albasly, Albarsty and many local forms) is a female being known across Turkic Central Asia, the Volga, the Caucasus, and Anatolia. On the steppe she is foremost a childbed demon; in some regions a disease-presser or, in older layers, a guardian of birth later recast as harmful.
Bengali marsh folklore
আলেয়া
Bengali marsh lights of the Sundarbans and wetland Bengal, often held to be the unquiet glow of drowned fishermen. An omen and a map of deadly water, akin to will-o'-the-wisp, not a beast.
German folklore
In German folklore an alp is a typically male night-presser, kin to the elf, that sits on sleepers and sends Alpdruck. Distinct from the mara, though both explain the same crushed waking.
Inuit folklore
A giant wolf of Inuit folklore that hunts solitary travellers. Unlike pack wolves, the amarok is associated with the danger of going alone into the land.
Ancient Egyptian religion
ꜥmmt
Ammit (Ammut), “devourer of the dead,” waits beside the scales in the ancient Egyptian judgement of the heart. Composite of crocodile, lion, and hippopotamus, she is not a temple goddess and not a roaming cryptid: she is the omen of oblivion for a life that failed Maat.
UNSEALED RECORD · AFRICA & THE MIDDLE EAST
№ 0203
Yumboes / Bakhna Rakhna
YUM-boze
Wolof folklore • Senegal · West Africa
Opposite Gorée, Keightley wrote, Jalof (Wolof) speakers of the mainland believed in beings with a surprising correspondence to European fairies. They called them Yumboes, and also Bakhna Rakhna, Good People—the same courtesy Greeks paid the Furies and Gaels paid the sidhe. They are about two feet high and pearly white, as preternatural things often are in the account, sometimes with silver hair. Their dress copies the people’s. Later notes stress that yumboe is a Lebou word and that Gorée is Lebou country; Wolof and Lebou speech meet on that coast, so both names belong in the record.
They live in magnificence beneath the Paps, hills a few miles inland, and come out to dance in moonlight. Underground they keep many storeys reached without stairs. Guests—local and European—are seated at rich tables where only hands and feet of servants are visible, laying and removing dishes. They eat corn stolen from mortars when women step away to sieve couscous, and fish they catch themselves, stealing a little fire to roast it. When plum wine sours they drink, drum, and sing. They attach themselves to particular families; when a member dies, the yumboes are heard lamenting and dancing on the grave. Moors in the same account take them for souls of deceased friends.
Keightley is, so far as scholarship has traced, the only detailed written source, second-hand from a childhood on Gorée. That thinness must stay visible. The resemblance he drew to Gothic fairies is his comparison, not a Wolof theory of origin. The resemblance to ancestral ghosts told elsewhere in West Africa is a better neighbour. Later novels and games that make yumboes house-elves or flesh-eaters are inventions off the spine of the 1850 account and should not be read back into Lebou speech.
Read from the coast, the yumboes are ambivalent little dead: hospitable, thieving, loyal to a household, loud in grief. The temptation is the underground feast and the stolen meal. Isolation is the European guest who accepts a table served by invisible hands. No hunt, no curse-book. Leave them their hills, their couscous, and the courtesy of the name Good People.
Yumboes, also called Bakhna Rakhna (“Good People”), are small pearly-white beings of Wolof and Lebou lore around Gorée. The principal written account is Thomas Keightley’s, taken from a woman who heard it from a Wolof maid: they feast under the Paps, steal couscous, and lament the families they attach themselves to.
If only hands wait at the table, you are already under the Paps.
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If only hands wait at the table, you are already under the Paps.RELATED READING
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