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Artistic depiction of a Yeti, a mythical humanoid taller than an average human said to inhabit the Himalayan region of Nepal, Bhutan, and Tibet.

Mythic humanoids are legendary, folkloric, or mythological creatures that are part human, or that resemble humans through appearance or character. Each culture has different mythical creatures that come from many different origins, and many of these creatures are humanoids. They are often able to talk and in many stories they guide the hero on their journey.

Africa

[edit]
  • Jengu – (West African) Beautiful, mermaid–like creatures.
  • Mami Wata – Mermaid–like water–dwelling humanoids from West African mythology
  • Ogbanje – (Igbo) spirit who is born into the same family repeatedly and dies young on purpose to drive them into grief.
  • Werehyena – Hyaenidae therianthropic creature common in the folklore of North and East Africa, and West Asia.

Americas

[edit]
  • Adlet – Dog-like humanoids in Inuit folklore.
  • Anung Ite – (Lakota) female spirit with two faces and spikes protruding from elbows. Variations from other tribes known as Sharp Legs and Sharp Elbows.
  • Asin – (Pacific Northwest) Often called the Basket Woman, this was an ogre-like monster who sneaked up on and captured naughty children, throwing them into a basket on her back to take home and eat.
  • Baykok – (Anishinaabeg) skeletal monster. Ghost of human cursed for horrific acts in life.
  • Biboon – (Anishinaabeg) Winter Spirit. Descends from Hudson Bay to cover everything in winter. Described as an old man.
  • Bigfoot – Large, hairy, and bipedal ape-like creature taller than a human and said to inhabit forests in North America.
  • Boo hag – (American) A shapeshifting witch in Gullah Geechee culture that feeds on the lifeforce of people vampirically in the night. Has also absorbed aspects of elf and Night Mare beliefs from European culture.
  • Buffalo People – (Siouan) Race of shapeshifting witches who inhabited the earth before humans. The gods and the Buffalo People intermarry to create the first humans, who are initially rivals over control of the earth. Later, the Buffalo People make peace, gift earth to the humans and become the actual Buffalo. Several prominent mythological figures in Siouan mythology are Buffalo people- including Kakaŋka, Wazija, Gnaski, Anung Ite, etc. Buffalo Witches also appear in some Ohio Native lore- particularly Wyandot and Shawnee.
  • Chindi – (Navajo) The dark side of the soul, which can often separate in death and remain behind in a place as a sort of dark spirit.
  • Ciguapa – Mythical women who live in the high mountains of the Dominican Republic in the Caribbean. Of human female form with brown or dark blue skin, backward facing feet, and very long manes of smooth, glossy hair covering their bodies; nocturnal, hostile, to be avoided.
  • El Cucuy – Boogeyman to scare children into being good in Spain, Portugal and South America. Name comes from the word for "head". Seen as shadowy figure prowling on rooftops, said to eat or kidnap children.
  • Encantado – Amazon river dolphins said to occasionally take human form in South American folklore.
  • Faceless Spirit – (Iroquois) appears as female maiden with no face. Collects life force of dead things in her basket and returns it to the Creator to be recycled into new life.
  • Fiura – Evil creature in Chilean mythology, a small, nasty woman with large breasts.
  • Headless Corpse – (Southeast) headless body that runs around on all fours with gaping mouth where head should be.
  • Heyoka – (Lakota) People chosen by the Thunder Beings to be Medicine Men. Possessing supernatural abilities. A Heyoka must have a vision of a Thunder Being or be struck by lightning. May have visions of the future or other abilities. Appear to others as backwards. Acts in backwards behaviors. They are mysterious and move between worlds. thunderbirds.
  • Ijiraq – (Inuit) shapeshifting childnapper with red eyes and a sideways face.
  • Inipi – (Southern California) Mostly known from the Kawaiisu people, this is the shapeshifting ghost of a human. It may take virtually any form, with given stories depicting it as looking normal, or as a skeleton with extremely long nails. Like modern western ghost lore, it may be aware of its surroundings, or just going through the motions obliviously. They say it starts walking once a person's death is assured, even before they actually die. To get rid of one, a person blows across one's open palm at it.
  • Kalku – A Chiloe and Mapuche mythological sorcerer who controls crows and contains dark magic and negative powers.
  • Kushtaka – Shape-shifting otter creature found in the folklore of the Tlingit and Tsimshian people.
  • Little People – various fairy/elf-like beings believed in across North America. Some are a couple inches tall and look like humans, some a couple feet and are hairy or look ugly, some take the form of human children. Different types can be mischievous, evil or beneficial.
  • Mesingw – (Algonquian) Lenape name for the spirit of the forests. Hairy dwarf who wears a wooden mask to hide deformed face and rides on the back of a white stag.
  • Mothman – A winged, legendary man with the features of a moth.
  • Pombero – Mythical humanoid creature of small stature being from Guaraní mythology.
  • Qalupalik – (Inuit) female entities with green skin, webbed hands and claws that emit shrieks that paralyze men.
  • Sabuqwanilnu – (Algonquian) Migmaaq name for a mermaid like being believed in across Algonquian speaking peoples. Top half human, bottom half fish, able to control and predict the weather and travel between the human world and the underworld through water. Anishinaabeg myth refers to one trying to take a human husband, the act of bringing him to their world and going through with the marriage turning him into one of them.
  • Sasquatch – see Bigfoot.
  • Shade – Spirit or ghost of a dead person, residing in the underworld, believed to be a shadowy place. Common to beliefs in the Near East, e.g. Islamic Jinn and the Choctaw Nalusa Chito.
  • Shadow people – dark, nonspecific apparitions in folklore, often taken to be neutral, or harbingers of events.
  • Skin-walker – (Navajo) Type of witch with ability to disguise themselves as an animal or turn into one.
  • Squawkowtemus – (Abenaki) Female spirit that resides in swamps. Its cries lure people close. If it touches them, they die.
  • Stick Indians – (Pacific Northwest) monsters who materialize from out of the roots of trees and bushes and attack men.
  • Stikini - (Seminole) A witch that primarily transforms into a were-owl monster at night, after vomiting up its soul and organs and hanging them in a tree.
  • Tariaksuq – (Inuit) anthropomorphic caribou people who exist as their own separate society in a parallel universe. Only their shadows can be seen in this world, though sometimes glimpses of them can be caught out of the corner of the eye. Only become visible when killed.
  • Thunderbirds – (Eastern Woodlands) most tribes in Eastern Woodlands claim Thunderbirds often shapeshift into people. They live in secret villages atop mountains. Shawnee say they speak backwards.
  • Towiŋ – (Lakota) Female spirit who guards the road to the afterlife in Lakota lore. Souls stop at her lodge while she judges their worthiness to progress on to Wanagi Tamakoce (heaven). Said to mean Blue Woman, but can also translate as Aunt. Pronounced tow-wih
  • Trauco – Dwarf or goblin-like creature that inhabits the woods of Chiloé islands in Chile.
  • Tzitzimitl – (Aztec) female demons who worked for several deities and were worshipped by midwives. Attacked the sun during eclipses and were alleged to be the prophesied cause of the end of the world. Their queen, Itzapopolotl, was a skeletal obsidian butterfly demon. Several other Uto-Aztecan peoples as far north as the Shoshone had similar mythological creatures to her in their lore.
  • Wanaģi/ Wanuŋchi – (Siouan) the spirits of the dead, almost always take form of shadow people. The word is also the word for soul and shadow. Sometimes referred to as the Night Spirits. Commonly seen at night around burial grounds/mounds. Pronounced wah-nah-khee/ wah-nuh-chee.
  • Water Babies – (American Southwest) evil spirit who resides near springs or ponds and takes the form of a crying baby, luring people to pick it up, after which, it becomes so heavy that it crushes them to death.
  • Wechuge – (Athabaskan) Cannibal said to be a person who has been possessed or overwhelmed by the monster, or a demonic presence. In return, the person becomes "too strong". Related to the regions of Canada.
  • Wendigo – (Algonquian) A human possessed by evil spirit to cannibalize humans and is never sated.
  • Werecoyote – A canine therianthropic creature.
  • Yacuruna – Hairy beings with deformed feet and their heads turned backwards.
  • Zombie – An undead human which preys on the living, originating in Haitian folklore.

Asia

[edit]
  • Äbädä - (Turkic) protective forest spirit. Can take human form, but usually portrayed as having blue skin, green hair and horns.
  • Abasy – (Yakut) One eyed, one armed, one legged monsters. Souls who serve the underworld god, cause madness and disease and ride two headed, wingless dragons like horses.
  • Alyp Khara Aat Mogoidoon – (Yakut) chief of the Abasy. Described as a giant with three heads with six arms and legs and made of iron.
  • Angel – (Abrahamic religions) Divine messengers in Abrahamic religions, often depicted in humanoid form.
  • Anito or (diwata) – Philippine indigenous ancestor spirits, heroic spirits, and evil gods.
  • Aswang – Philippine sahapeshifting human eating ghouls, vampires and demons.
  • Bak – Assamese aqueous creature that can take human form after killing them.
  • Dokkaebi – A mythical being in Korean folklore or fairy tales. Although usually frightening, it could also represent a humorous, grotesque-looking ogre or goblin.
  • Ebu Gogo – Human-like creatures in Indonesian mythology.
  • Engkanto – Elf-like creatures in Philippine mythology most are slender fair skinned and fair hair, some are completely jet black
  • Garuda – Vishnu's bird-like mount.
  • Ghoul – (Arabian) Monstrous flesh-eating spirits, jinn, or shayatin associated with graveyards.
  • Gwisin – General term for a Korean ghost.
  • Hibagon – The Japanese equivalent of Bigfoot.
  • Hitotsume-kozou – A Yōkai that takes on the appearance of a bald, one-eyed child.
  • Jiangshi – A being in Chinese legends and folklore similar to zombie or vampire.
  • Jinn – (Arabian) Genie-like beings.
  • Jorōgumo – A spider that can change its appearance into that of a seductive woman.
  • Kappa – A turtle-like yōkai which is about the size of a child.
  • Kinari – Beautiful, slender and androgynous creatures with bird wings from Hindu and Buddhist mythology.
  • Kitsune, huli jing, kumiho, and hồ ly tinh – Fox spirits in Japanese, Chinese, Korean, and Vietnamese folklore respectively.
  • Manananggal – A self-segmenting humanoid which preys on humans in Philippine folklore.
  • Mandurugo – (Filipino) Harpy-like vampires with the body of birds of prey and the faces of beautiful women
  • Mangkukulam (kulam) – Tagalog for Filipino witch employing black magic or using hexes for revenge and punishment reasons.
  • Nāga – Divine, or semi-divine, race of half-human, half-serpent beings that reside in the netherworld (Patala), and can occasionally take human or part-human form. Hinduism, Buddhism, and Jainism mythology.
  • Nukekubi – Rokurokubi whose heads come off and float about.
  • Nuno – Dwarf-like creature in Philippine mythology.
  • Oni – (Japanese) Yōkai which are similar to ogres or demons.
  • Pugot – (Philippines) Mythical fiend found in the Ilocos Region.
  • Rannamaari - (Maldives) Sea monster/demon with similar mythology to Orochi. Defeated entirely just by the existence of Islam and nothing else.
  • Rokurokubi – Yōkai with long necks or removable heads.
  • Tengu – Legendary creatures with human and bird features in Japanese folklore.
  • Tennin – Spiritual beings found in Japanese Buddhism that are similar to western angels, nymphs or fairies.
  • Tikbalang – (Filipino) Tall, bony creatures with the features of a horse.
  • Tiyanak – Vampiric creature in Philippine mythology that imitates the form of a child.
  • Vanara – Man-ape species with human intelligence in Hindu scriptures.
  • Yama-uba – (Japanese) Monstrous crone with cannibalistic tendencies.
  • Yeren – Legendary creature said to be an as yet undiscovered hominid residing in the remote mountainous forested regions of western Hubei, China.
  • Yeti – An ape-like entity taller than an average human said to inhabit the Himalayan region of Nepal, Bhutan, and Tibet.
  • Yuki-onna – Spirit or yōkai in Japanese folklore associated with snow.
  • Weretiger – Feline therianthropic creature, Asian version.

Europe

[edit]
  • Abarimon – Savage race of people with backwards feet.
  • Ala – Female demon that brings bad weather to farms in Balkan folklore.
  • Alp – Nightmare creature from Germanic Mythology.
  • Anguane – (Germany, Austria) Female spirits with hooves and dangling breasts. Associated with aiding lost persons and in female fertility.
  • Arkan sonney – Fairy creature resembling a pig in Manx folklore.
  • Astomi – Legendary race of people who had no mouths and no need to eat or drink anything at all, surviving by smelling apples, flowers, and perfumes.
  • Baba Yaga – Slavic witch, crone and liminal guardian to the Otherworld.
  • Bannik – Slavic bathhouse spirit.
  • Banshee – Female spirit in Irish folklore who heralds the death of a family member by screaming, shrieking, or keening.
  • Basajaun, Basandere – (Basque) hairy woodland spirit
  • Baumseele – (German) the personified spirits of sacred trees, which may or may not be elves. There are references in Scotland and England of recognizing sacred trees as "Tree Men," tasked to guard the realm, as well as using a similar tremann term in Scandinavia. It's difficult to know whether it's referring to elves, gods or a mix of both depending on the situation.[citation needed]
  • Blafard – Albinos long surmised by Europeans to be the result of some kind of simian crossbreeding.
  • Blemmyes (or akephaloi) – Legendary race of people with no heads and facial features on their chests.
  • Bluecap – (English) elf like beings of the mines, who sometimes appear as a floating blue flame or an elf in a blue cap. Seen as derivation to Redcap.
  • Boggart – Household spirits or genius loci.
  • Boogeyman – A featureless, androgynous creature used by adults to frighten children into good behavior.
  • Brownie – Scottish household spirit, performs tasks at night, independent, changeable.
  • Bugbear – Type of hobgoblin comparable to the bogeyman.
  • Centaur, Greek kentaurides – Men and women with the lower bodies of horses in Greek mythology.
  • Changeling – Fae child left in place of a human child stolen by the fae.
  • Clurichaun – Irish fairy resembling a leprechaun.
  • Crone – Old woman who may be characterized as disagreeable, malicious, or sinister, often magical or supernatural, making her either helpful or not.
  • Cyclops – Grotesque, one-eyed humanoids, sons of Uranus in Greek myth.
  • Cynocephalus – Dog-headed humans.
  • Dearg Due – (Irish) fairy Undead woman who committed suicide after unfair treatment by a cruel husband.
  • Demon – (Abrahamic religions) Malevolent beings associated with the devil in Christianity, often depicted in humanoid form.
  • Dhampir – (Albanian, Slavic) half human, half vampire, resulting from the mating of a male vampire and human woman exclusively.
  • Dökkálfar – Dark elves in Nordic mythology.
  • Domovoi – Protective house spirit in Slavic folklore.
  • Doppelgänger – Look-alike or double of a living person.
  • Drak – (German) elf partly shapeshifted into a lizard. Likely represents the Hazel Worm as the protective spirit motif in German culture. A French version called a Drac is said to be a type of Lutin or French elf.
  • Draugar – (Norse) Undead creatures that guard their burial mounds.
  • Dryad – Tree nymph or tree spirit from Greek mythology.
  • Dullahan – Irish fairy, the headless rider.
  • Dwarf – (Germanic) Human-shaped being often dwelling in mountains and in the earth.
  • Elf – Supernatural being in Germanic mythology and folklore.
  • Empusa (or empousa, pl. empousai) – A shape-shifting being with a copper leg in Greek mythology.
  • Erinyes – Greek female chthonic deities of vengeance.
  • Fairy – Mythical spirits or legendary creatures in European folklore, also known as fae or fair folk among many other names. Commonly depicted as having beautiful insectoid wings.
  • Faun – Humanoid beings with the horns and lower bodies of goats.
  • Fetch – (Irish) an exact, spectral double of a living human; can appear as an omen.
  • Fext – (Slavic) Undead warriors who can only be killed with bullets made of glass
  • Finmen – (Scottish) Mermaid like beings from Orkney lore.
  • Fomorians –(Irish) Army of monstrous troll-like/goblin-like humanoid beings.
  • Furies – Greek goddesses of vengeance.
  • Gargoyle – (French) Carved or formed grotesques said to scare away demons.
  • German – (Slavic) a farm protective spirit. Mock burials of an effigy of it were held to summon rain or fair weather for their crops.
  • Giant, giantess – Large beings of human appearance but prodigious size and strength.
  • Gigantes – Race of great strength, aggression, and size in Greek and Roman mythology.
  • Gnome – (Alchemy) Typically said to be a small humanoid that lives underground, bearded and wears a Phrygian cap.
  • Goblin –(Medieval folklore) Small, grotesque humanoids.
  • Golem – (Jewish) artificial being of clay created by a Rabbi with a magic spell to defend his community.
  • Gorgons – (Greek) Three dread and monstrous sisters commonly depicted with snake hair and other beastly features. Two were immortal, Medusa was not. Turned anyone who looked at them to stone.
  • Green Man – (English) Folklore figure resembling old man covered in foliage that is carved often in old churches. Possibly the same as the Scottish Ghillie Dhu.
  • Gremlins – Grotesque humanoid creatures commonly depicted as mischievous and inclined to sabotage machinery.
  • Hag – a kind of fairy or goddess appearing as wizened elderly woman, neither totally malevolent and sometimes benevolent.
  • Haltija – A spirit, gnome, or elf-like creature in Finnish mythology that guards, helps, or protects something or somebody.
  • Harpy –(Greek) Female creatures with bird wings.
  • Hecatonchires – in Greek mythology, three sons of Uranus being hundred-handed giants with fifty heads.
  • Hobgoblins – Mischievous household spirits.
  • Hödekin – (German) elf like spirit who used to work for a bishop, but eventually came to do several horrific acts to the point that the bishop decided to exorcise him from his home.
  • Hulder – Seductive forest creature found in Scandinavian folklore.
  • Hyter – (English) a lesser known type of fairy who disguise themselves as birds. Also, hikry, hyty or hike.
  • Imp – (Medieval folklore) A mischievous mythological being of small size, similar to a fairy or goblin.
  • Iratxo – (Basque) protective, elf-like spirit of farms. Given similar sculptures from Britain hiding secret phalluses, the Romans may have related it to the Greco-Roman God Priapus, who would threaten to rape thieves from farmers' fields.
  • Jötunn (pl. jötnar) – A Norse mythological race that live in Jötunheimr.
  • Kabouter – A tiny human-like creatures in Dutch folklore similar to the German kobold or Irish leprechaun.
  • Kallikantzaroi – Malevolent goblin-like creatures in Southeast European folklore, believed to dwell underground but come to the surface during the twelve days of Christmas.
  • Karnabo – An elephant-trunked humanoid in Ardennes folklore.
  • Kikimora – Female house spirit in Slavic (especially Eastern) folklore.
  • Kilmoulis (English) – diminutive minster with no mouth and a giant nose that snorts all its food.
  • Klabautermann (or Klabautermannikin, Kaboutermannikin) – A water kobold or nix in German folklore.
  • Knocker (or knacker, tommyknocker) – Mischievous subterranean, gnome-like spirits associates with mines in Celtic folklore.
  • Kobalos – An ancient Greek equivalent to a goblin.
  • Kobold – Shapeshifting German spirits.
  • Korrigan – Breton dwarves or fairies.
  • Krsnik – Vampire hunter from Slavic Mythology.
  • Lamia – (Greek) Beautiful, child-eating demon with a woman's upper body and a snake tail. In neighbouring Balkan cultures, the Bulgarian Lamya and Albanian Llamja are described as nature spirits similar to the Greek Lamia.
  • Lamia (or lamina) – (Basque) Female water spirit with webbed bird feet.
  • Lares – Guardian deities of ancient Rome.
  • Leanan sídhe – Fairy-like being of Irish folklore.
  • Lemures – (Roman) Restless spirits of the dead.
  • Leprechaun – (Irish) Little bearded men dressed in green, associated with luck, gold at the end of a rainbow and wishes.
  • Lidérc – (Hungarian) Some sort of shapeshifting monster created through magical means which latches onto a person, bestowing upon them riches, but slowly drains them of their lifeforce through sex and blood drinking until they die.
  • Ljósálfar – Light elves in Nordic mythology.
  • Lutin – A lutin is a type of hobgoblin in French folklore and fairy tales. Female lutins are called lutines.
  • Manticore – Creature with a man's head, a lion's body, bat wings, and a scorpion tail.
  • Mauro, Maura (Portugal, Spain) – Class of humanoid beings that appear to relate to ancient Celtic culture, but are quite varied in abilities, appearance and function. Stories seem to random mix of gods, druids, ghosts, nature spirits and the occasional actual Moor invader from Africa.
  • Mermaid, merman – Women and men with the lower bodies of fish.
  • Minotaur – (Greek) A human with the head and sometimes legs of a bull.
  • Moirai – Lesser trio of female deities assigned with deciding and weaving the fates of humans. Usually called the Fates, this is a pan-European concept, with the Roman Parcae, the Scandinavian Norns, Shakespeare's Weird Sisters, the Bulgarian Orisnizi and Slavic Rozhanitsy easily identifiable.
  • Monaciello – Little men dressed as monks.
  • Monopod – One-legged mythical humanoids.
  • Moss people
  • Naiad – A type of water nymph.
  • Nereid – Female water spirits of Greece.
  • Nix – Germanic/ Scandinavian shape-shifting water spirit. Also Neck, Necken, Nixie, Nocken.
  • Nymph – (Greek) Female nature spirits.
  • Oceanid – Sea nymphs, the daughters of Oceanus and Tethys.
  • Ogre, ogress –(Medieval folklore) Large, grotesque humanoids.
  • Orcs – (Tolkien) Humanoids with grey or green skin and tusks.
  • Pixie – Benign fairy-like beings. Also Peskie.
  • Poltergeist – Ghosts known for causing physical disturbances.
  • Púca (or pookha, puck) – (Irish) Mischievous shape-changing creatures which can take human form.
  • Raedieguovlu – (Saami) Restless souls encountered in the wilderness. Place people who pay attention to them into trances, convincing them to wander off and die alone.
  • Redcap – Malevolent, murderous dwarf, goblin, elf or fairy found in the folklore of the Anglo-Scottish border regions.
  • Revenant – (French, English, Irish) Medieval walking corpses which escape their Graves and supernaturally invade homes to attack the living
  • Roggenmuhme – (German) female demon who is the mother of the Feldgeisters, light and dark elves who haunt the household and farmer's fields.
  • Rusalka – Slavic water spirits.
  • Sandman – Man who puts people to sleep and brings good dreams by sprinkling magical sand onto the eyes of sleeping humans.
  • Satyr, satyress – Humanoid beings or nature spirits with goat-like features such as horns and hooves.
  • Seelie – Scottish term meaning "happy" or "blessed", used in several fairy names.
  • Selkie – Scottish mythical creature that resembles a seal in the water but assumes human form on land.
  • Sidhe – Irish race of fae that make their homes in mounds.
  • Siren – Beautiful yet dangerous creatures typically depicted as women-headed birds which lure sailors with their enchanting voices to shipwreck on rocky coasts.
  • Slavic fairies – Supernatural beings in Slavic folklore.
  • Sluagh – (Irish) flying hosts of the unforgiven dead in Irish and Scottish folklore
  • Sphinx – A creature with the body of a lion and the head of a human.
  • Spriggan – A grotesquely ugly mischievous fairy or forest spirit from Cornish folklore.
  • Sprite – Fairy, ghost, or elf-like creatures.
  • Stallo – (Saami) Large, man eating, dim witted, humanoid monster
  • Struthopodes – Humanoids whose males had enormous feet, but whose females had tiny feet
  • Succubus, incubus – (Judeo-Christian folklore) Seductive demons.
  • Svartalfar – Norse for "black elves".
  • Sylph – (Alchemy) Mythological air spirit.
  • Tantugou - (France/ Andorra) elderly hooded man who watches over land and animal holdings from predators and thieves. Sometimes also kidnaps bad children.
  • Taraxippus – (Greek) ghosts of those whose deaths involved horses in some sort of upsetting way. Dedicated altars existed in chariot racing arenas for riders to make offerings, so the ghosts would not upset their horses or try to get them killed.
  • Tartalo – (Basque) Cyclops like figure
  • Titans – Anthropomorphic pre-Olympian gods in ancient Greek and Roman mythology.
  • Tonttu – In Finnish mythology, a type of dwarf or goblin-like creature associated with households and farms; associated with the winter solstice and the Christmas season.
  • Troll – (Norse) Large, often grotesque humanoids.
  • Trow – (Scottish) Short, ugly spirits.
  • Tschäggättä – (Alps) race of hairy monsters that allegedly descend from the arrival of Celts to the region, thousands of years ago.
  • Undine – (Alchemy) Water nymph.
  • Vættir – Nature spirits in Scandinavian folklore.
  • Valkyrie – Female figure from Norse mythology, chooses who lives and who dies in battle.
  • Vâlvă – (Romanian) a sort of female fairy or elf like being who are protective over certain resources. Homage is paid to them in return for favors and gifts, but disrespect of either themselves or said gifts leads to retaliation.
  • Vampire – Being from Slavic folklore who subsists by feeding on the life essence of the living, generally in the form of blood.
  • Vila – Slavic version of nymphs or fairies, with the power of the wind.
  • Vioge – (English) emaciated scarecrow like monster from Jersey Isle. Grabs people, breaks their ankles and drags them home to eat.
  • Weiße Frauen
  • Werebear – Ursidae therianthropic creature.
  • Werecat – Feline therianthropic creature western version.
  • Werewolf – (Medieval folklore) Canine therianthropic creature.
  • Wraith – (British) Evil spirit who is said to haunt people through negative emotions.
  • Wulver – (Scottish) A type of dogman-like spirit from Scotland
  • Xana – Extraordinarily beautiful female creature in Asturian mythology.
  • Zmeu – (Romanian) Dragon-human hybrid monsters. Can fly and breathe fire, but also use weapons and ride horses.

Oceania/Polynesia

[edit]

Australia

[edit]
  • Bunyip – Large, waterhole-dwelling creature.
  • Junjudee – Small brown hairy man, roams the bush in South East Queensland; mischievous, even dangerous, impervious to weapons, strong.
  • Mumari – Hairy creature that lives in the bush, an evil spirit, that follows a person home in the night and tries to catch them.
  • Tall man – Malevolent being who comes out at night from cracks in the rocks or shadows of the rainforest in Queensland's North East tropics; nightmare creature, to be avoided at all costs, especially by Aboriginals.
  • Yara-ma-yha-who – Vampire-like/dwarf/frog-like creature said to live in fig trees and attack its unexpected prey.
  • Yowie – Hominid reputed to live in the Australian wilderness.

Hawaii

[edit]
  • Menehune – Small people who live in hidden Hawaiian valleys.
  • Nawao – Savage humanoids

New Zealand

[edit]
  • Maero – Savage, arboreal humanoids.
  • Patupaiarehe – Pale-skinned/white-skinned elf-like/fairy-like creatures.

Solomon Islands

[edit]
  • Kakamora – Small people living in forests, who sometimes stab people with their claws.

Other

[edit]
  • Black-eyed children – Appear as human children with solid black eyes. Appear and beg entry into buildings or vehicles. If people relent, they begin to feel extremely ill.
  • Ghost – A lost soul or spirit that can be good or evil. Ghosts are typically created by a dead person having been bound to this world by regrets or emotions like anger.
  • Hat Man – A living shadow, often depicted with glowing red eyes and wearing a distinctive type of hat- usually a top hat or bowler cap.
  • Homunculus – artificial diminutive humanlike being created through alchemy.
  • Mummy – Deceased human or animal whose skin and organs have been preserved by mummification.

See also

[edit]
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References

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Mythic humanoids

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Mythic humanoids are legendary beings found in global mythologies, , and legends, characterized by their human-like physical forms, behaviors, or hybrid combinations of human and animal features, distinguishing them from purely bestial or divine entities. These creatures often embody symbolic meanings, such as divine warnings or moral admonitions, derived from the Latin roots "monstrare" (to show) and "monere" (to warn), and have been depicted since ancient times to explain natural phenomena, human fears, or societal norms. Prominent examples include the centaurs of , depicted as half-human and half-horse figures known for their wild and combative nature, and mermaids, aquatic beings with a human upper body and fish-like tail, featured in Mediterranean and Mesopotamian traditions as lurers of sailors. In , anthropomorphic humanoids such as giants—massive, human-proportioned beings associated with specific landscapes—and dwarfs, diminutive figures often linked to underground realms or craftsmanship, illustrate regional variations and cultural diversity across 68 types of creatures documented in over 200 entries. Beyond hybrids, mythic humanoids encompass shape-shifters and ethereal beings like the of , fox spirits capable of assuming human form to deceive or aid, and fairies from Celtic and Germanic traditions, ethereal beings acting as nature guardians or tricksters. These entities frequently serve narrative functions in stories, representing aspects of human —such as greed, savagery, or transformation—and continue to influence modern literature, art, and media as reflections of cultural identities.

Definition and Characteristics

Defining Mythic Humanoids

Mythic humanoids are legendary creatures featured in global mythologies and , characterized by their partial composition or human-resembling forms that integrate non- attributes, such as animalistic features or qualities. These beings often manifest as hybrids, exemplified by those with an upper fused to an animal lower body, or as anthropomorphic spirits capable of human-like and social structures. This blend distinguishes them as intermediaries between the and the otherworldly, embodying tensions between and nature in narrative traditions. Unlike fully animal entities, which lack morphology, or inanimate objects animated in tales, mythic humanoids possess a bipedal, upright form that facilitates interactions mirroring emotions, relationships, and societal behaviors, such as forming communities or engaging in moral dilemmas. They differ from deities, who represent divine authority and cosmic order, by occupying subordinate roles as tricksters, guardians, or adversaries within mythological frameworks, often serving to illustrate vulnerabilities rather than transcendent powers. This essence enables narratives where these creatures negotiate boundaries between the and the , fostering cultural reflections on identity and . The concept of the "" in mythic contexts employs a modern terminological framework, with the word "" originating in as a compound of "" and the Greek suffix "-" (meaning "resembling" or "form of"), initially used in anthropological discussions before extending to describe human-like beings in and . Retrospectively, it applies to ancient depictions in texts like the Greek epics of , where centaurs embody hybrid vigor and savagery. These early accounts underscore the enduring without the contemporary label. Inclusion as a mythic requires the entity to originate in traditional or mythological traditions, evidenced by recurrent appearances in authentic oral or written narratives across cultures, rather than emerging solely from contemporary inventions like aliens. This criterion ensures focus on culturally embedded figures that have shaped collective imaginations over centuries.

Common Physical and Behavioral Traits

Mythic humanoids across global commonly possess a bipedal structure, enabling upright locomotion similar to humans, often paired with human-like faces, torsos, or upper bodies that facilitate expressive communication and tool use. These forms frequently incorporate hybrid variations, such as scales for , for insulation, tails for balance, or extra limbs for enhanced mobility, reflecting adaptations to diverse imagined environments. Size variations among these beings span a wide , from figures under 1 foot tall, evoking vulnerability or cunning, to gigantic entities exceeding 10 feet, symbolizing overwhelming power or threat. Such physical diversity underscores their role as mirrors to human perceptions of scale and proportion in world. Behaviorally, mythic humanoids often demonstrate abilities, allowing them to alter forms for or survival, alongside traits like or rapid regeneration that defy natural mortality. They frequently assume roles as tricksters employing elusiveness and to outwit humans, or as guardians offering and , while their interactions with humanity range from seductive allure leading to unions, abductions for otherworldly purposes, to benevolent aid in times of peril. Psychologically, these entities embody core human fears, such as isolation through solitary wanderings or abandonment, and virtues like profound derived from ageless experience, often enhanced by senses including for nocturnal hunts or for intuitive connections. Animalistic traits in their forms may briefly symbolize natural forces, like strength or cunning, tying into broader cultural motifs. In evolutionary folklore patterns, traits of mythic oids adapt to environmental contexts, with water-dwelling variants featuring aquatic modifications such as webbed extremities or gill-like structures for submerged existence, while terrestrial ones emphasize terrestrial endurance like heightened agility or , illustrating how narratives evolve to resonate with local ecosystems and survival concerns.

Historical and Cultural Significance

Origins in Oral Traditions

In pre-literate societies, mythic humanoids were primarily transmitted through specialized oral performers who served as custodians of cultural knowledge. In , griots acted as historians and entertainers, reciting tales of hybrid beings as cautionary narratives to enforce social norms or explain natural events. Similarly, European bards preserved Celtic and Germanic legends featuring humanoid figures in , often linking them to or moral lessons during communal gatherings. In the , shamans conveyed indigenous myths of anthropomorphic spirits through rituals and songs, using these stories to connect communities to ancestral origins and . These transmissions reinforced group identity in the absence of written records, with humanoids embodying cautionary archetypes like tricksters or guardians. The earliest documented references to mythic humanoids appear in Sumerian epics around 2000 BCE, such as the , where hybrid entities like the bull-man symbolize the blurred boundaries between civilization and wilderness. By the medieval period, European bestiaries from the 12th to 15th centuries cataloged humanoid monsters, drawing from classical and biblical sources to moralize about human vices. and trade routes significantly influenced the sharing of these motifs; phylogenetic analyses of global indicate that tales of shape-shifting humanoids spread along ancient pathways like the , adapting to local contexts as populations moved. This diffusion created convergent themes, such as water-dwelling hybrids in both Mesopotamian and Asian traditions, facilitated by merchant exchanges and conquests. Oral traditions inherently allowed for variations that fostered regional divergences in depictions. Through repetition in , elements like a creature's ferocity might amplify in arid regions to metaphorize scarcity, while mnemonic techniques ensured core motifs endured despite improvisations. During colonial eras, European powers often censored or suppressed indigenous narratives, altering tales of spirits to align with Christian doctrines or erase subversive elements, leading to hybridized versions in post-colonial oral repertoires. Anthropological studies frame mythic humanoids as metaphors for and environmental forces. Ethnographic reveals these figures often represent outsiders—such as nomads or marginalized groups—embodying fears of deviance or boundary violation within communities. Similarly, in , humanoids symbolize natural phenomena like storms or floods, serving as explanatory devices in non-literate cosmologies to process unpredictable environmental threats. These interpretations, drawn from fieldwork, underscore how oral myths encode societal tensions without direct historical records.

Symbolism Across Cultures

Mythic humanoids often embody hybrid forms that symbolize the duality of , blending human rationality with animalistic instincts to represent internal conflicts between and savagery. In , creatures like centaurs illustrate this tension, serving as metaphors for the struggle between ordered and primal urges, as explored in analyses of Greek hybrid monsters that highlight their role in depicting boundaries between and chaos. Similarly, water-based humanoids, such as mermaids and sirens, function as dual icons of fertility and peril, evoking the life-giving yet treacherous aspects of aquatic realms; for instance, the Mesopotamian goddess , depicted as a mermaid-like figure, embodies both nurturing abundance and destructive temptation in ancient fertility cults. Small humanoid figures, including leprechauns and dwarves in , typically represent tricksters who personify mischief and subversion, challenging social norms through cunning and unpredictability to underscore human flaws like greed and deception. From a psychological perspective, mythic humanoids align with , particularly , which encapsulates repressed or instinctual elements of the psyche often projected onto monstrous or hybrid forms to confront the darker sides of . Jung described as the "inferior" aspects of the that manifest in myths as animalistic or demonic entities, allowing for integration of unconscious drives through symbolic encounters. Sociologically, these figures serve as projections of marginalized groups, portraying "wild" or as otherworldly beings to justify exclusion; for example, satyr-like humanoids in various traditions reflect societal anxieties about outsiders, mapping cultural fears onto hybrid forms to reinforce in-group boundaries. Cross-cultural parallels reveal how guardian humanoid spirits emerge independently across traditions as symbols of protection, safeguarding communities from harm and embodying communal resilience. In diverse mythologies, from Tibetan protector deities to Thai guardian spirits, these figures signify vigilance and ancestral oversight, adapting to local contexts while sharing motifs of warding off chaos to preserve harmony. Contemporary post-colonial scholarship interprets mythic humanoids as emblems of resistance against oppression, re-reading hybrid and trickster forms as subversive agents that subvert colonial narratives of dominance; scholars argue that these symbols, preserved through oral storytelling, enable indigenous groups to reclaim agency by transforming imposed "monstrosity" into narratives of defiance and cultural survival.

Mythic humanoids by Region

Africa

African mythic humanoids embody a rich tapestry of rooted in sub-Saharan traditions, often intertwined with natural elements like rivers, forests, and savannas, serving as mediators between the human world and spiritual realms. These beings, prevalent in coastal, woodland, and inland communities, highlight themes of protection, mischief, and , influenced by local and communal rituals. Among the most prominent are water spirits and shapeshifters that underscore the continent's environmental and social dynamics. The Jengu (plural: miengu) are mermaid-like water spirits revered in the traditional beliefs of the Sawa ethnic groups of , such as the Duala, Bakweri, and Bakoko, residing in rivers, estuaries, and the . Described with long flowing hair, a gap-toothed smile, pale or white skin, and iridescent scales covering their fish-like tails, jengu are seen as benevolent intermediaries capable of healing illnesses and granting wishes to those who honor them through rituals. In Sawa culture, they are central to sacred ceremonies, including initiation rites and the annual Ngondo festival, where participants commune with the spirits via offerings and dances to seek , , and from misfortune. The Tokoloshe, a mischievous dwarf-like entity from Zulu mythology in South Africa, is typically depicted as short, hairy, with piercing black eyes, and capable of invisibility to most observers unless empowered by magical herbs used in witchcraft. Summoned by sangomas (traditional healers) or witches, it causes misfortune such as nightmares, illness, theft, or seduction, often targeting sleepers by climbing into beds, which leads communities to elevate furniture as a defense. This creature reflects Zulu anxieties about social discord and supernatural retribution, embodying the unseen forces that disrupt harmony in households and villages. Mami Wata, a seductive widespread in West and Central , is frequently portrayed as a beautiful with a serpent or fish tail, adorned with mirrors and jewelry symbolizing vanity, , and allure. Associated with rivers, seas, and lagoons, she bestows riches, , and upon devoted followers but can drown or madden those who betray her, as seen in rituals involving white and red attire, , and offerings to invoke her favor. Her , influenced by global trade and colonial encounters, underscores themes of economic prosperity and the perilous duality of desire in coastal societies from to the of Congo. The Asanbosam, a vampiric humanoid from Ashanti in , lurks in dense forests with iron hooks for feet and sharp iron teeth, enabling it to hang upside down from trees and prey by grasping passersby with its hooked appendages. Known for draining blood from victims in the night, this tree-dwelling predator embodies fears of the untamed wilderness and nocturnal dangers in West African oral tales, often serving as a cautionary figure against venturing alone into Ashanti woodlands. Werehyena (or boudas) are humanoids in Ethiopian , particularly among the Amhara, who transform into at night to scavenge graves or attack livestock, while appearing as ordinary blacksmiths by day—a profession linked to their abilities due to associations with and the . These beings, often accused of embodying social outcasts or professions, highlight cultural stigmas against sorcery and the nocturnal threats in the Horn of Africa's arid landscapes, reinforcing community vigilance against hidden malevolence.

Americas

Mythic humanoids in the Indigenous traditions of North, Central, and often embody the delicate interplay between humans, , and spiritual forces, serving as guardians or warnings that reinforce harmony with the land and communal taboos. These beings, drawn from diverse oral narratives, highlight the profound connection to specific environments—from frozen tundras to dense rainforests—where disruption of balance invites peril, illness, or transformation. Unlike more anthropocentric myths elsewhere, American Indigenous lore emphasizes these figures' roles in maintaining ecological and moral equilibrium, reflecting the peoples' deep-rooted of their territories. The , a cannibalistic spirit from Algonquian-speaking peoples such as the and in the northern forests of Canada and the , manifests as an emaciated giant with ashen skin stretched taut over protruding bones, sunken eyes, and a heart of ice that symbolizes insatiable greed. Originating in oral traditions to explain the cultural known as Wendigo —characterized by delusions of transformation into a monster during times of famine and isolation—this figure warns against selfishness and excess in resource-scarce winter landscapes, where breaking the of could lead to eternal hunger. In Algonquian lore, the Wendigo's defeat involves melting its icy core, often through fire for men or compassionate rituals by elder women, underscoring gendered spiritual powers and the restoration of communal balance with the harsh northern wilderness. Skinwalkers, known in Navajo as yee naaldlooshii, are malevolent witches who achieve abilities by donning animal skins, typically of coyotes, wolves, or , after committing grave taboos such as killing a family member to harness dark power. Feared across communities in the , these humanoids prowl at night, mimicking voices to lure victims and cursing individuals or entire groups with misfortune, illness, or death, thereby disrupting social harmony and spiritual order. Their existence enforces strict adherence to Navajo ethical codes, as the transformation represents a profound of and land-based reciprocity, with skinwalkers often exiled or hunted to protect the community's integrity. In from the regions, the emerge as ferocious dog-human hybrids born from a union between a and a dog-husband, resulting in offspring with human upper bodies and canine legs that allow them to run swiftly across icy terrains as hunters. Dwelling in remote, isolated expanses, these beings symbolize the dangers of violating interspecies boundaries and the harsh survival ethics of , where they prey on humans and disrupt the fragile balance of life. The myth, rooted in oral tales of origin and exile, reinforces values of kinship purity and respect for animal spirits, portraying the as outcasts who embody the perils of isolation and unchecked aggression in the unforgiving polar environment. Chaneque, diminutive invisible guardians from Nahuatl-speaking Aztec and Nahua traditions in central Mexico, inhabit forests, rivers, and caves as ethereal humanoids who safeguard natural sacred sites by afflicting intruders with sudden sickness, loss of soul (susto), or disorientation if they harm the environment or disregard spiritual protocols. Derived from pre-Hispanic beliefs in minor deities tied to the land's vitality, these beings enforce ecological respect, often appearing as small children or animals to test human humility and reciprocity with nature. In contemporary Nahua communities, chaneque lore persists as a reminder of spiritual balance, where offerings or rituals can appease them and restore harmony between people and the verdant landscapes they protect. The , a towering one-eyed giant resembling a from Tupi-Guarani lore in the , is depicted as a blind, foul-odored defender with thick fur, a backward-facing on its belly that emits deafening roars, and immense strength to uproot trees against and poachers. Inhabiting the dense, remote jungles of and surrounding areas, this humanoid monster symbolizes the forest's vengeful spirit, punishing those who exploit the land and reinforcing Indigenous calls for amid modern threats. Among the Karitiana and other Amazonian peoples, the 's underscores the sacred bond with , portraying it as an eternal guardian whose presence deters intrusion and preserves the spiritual equilibrium of the rainforest ecosystem.

Asia

In Asian folklore, particularly across East, South, and , mythic humanoids often embody dual natures influenced by , , and , serving as guardians, tricksters, or punishers tied to natural forces and moral order. These beings frequently exhibit abilities, allowing them to interact with humans in deceptive or protective ways. , prominent in , are depicted as horned demons or ogres with superhuman strength, sharp fangs, and muscular builds, often clad in tiger-skin loincloths symbolizing ferocity. Originating from where they act as punishers of the wicked in the under Enma, the king of , oni also play protective roles in festivals like , where performers dressed as oni help ward off evil spirits to usher in spring. Kitsune, fox spirits revered in both Chinese (as huli jing) and Japanese (as kyubi no kitsune) traditions, are intelligent shapeshifters who gain additional tails—up to nine—with age, each tail signifying increased wisdom and magical prowess. These beings serve as messengers for the deity Inari in Shintoism or as seductive tricksters in , capable of possessing humans or creating illusions, though they can also bring prosperity to the faithful. The , known as "hopping vampires" in from tales, are animated corpses stiffened by , propelled by the restless souls of the unburied or improperly interred dead seeking resolution. These humanoids hop forward with arms outstretched, draining life force () from victims, but can be repelled by Taoist rituals involving sticky rice, which absorbs their , or fu talismans. Yuki-onna, the "snow woman" of Japanese yokai lore, appears as a pale, ethereally beautiful haunting snowy mountain passes during harsh winters. She lures travelers with her hypnotic allure before freezing them solid with her icy breath, embodying the deadly peril of blizzards, though some tales portray her showing mercy to the compassionate. , nature spirits from ancient Indian texts adopted into Buddhist and Hindu traditions, are often portrayed as dwarf-like guardians of hidden treasures, forests, and waters, with stout bodies and the ability to shape-shift between benevolent protectors and fierce, malevolent forms. In Buddhist scriptures like the , serve as attendants to deities, testing human virtue while safeguarding sacred sites from desecration.

Europe

European mythic humanoids embody a rich tapestry of shaped by ancient pagan traditions and later Christian overlays, often portraying beings caught between human society and the wild or supernatural realms. From the horse-human centaurs of to the bloodthirsty upirs of Slavic tales, these figures reflect themes of untamed nature, moral curses, and the perils of the natural world, frequently serving as cautionary symbols in medieval narratives. In Greek lore, centaurs emerged as hybrid warriors from the rugged region of , representing the chaotic forces of the wilderness that contrasted with civilized human order. The , a creature with the upper body of a human and the lower body of a horse, originated in prehistorical Greek tribal totems and evolved into symbols of primal unruliness in classical myths. These beings were depicted as wild warriors prone to violence and excess, as seen in tales of their battles with the , where their drunken brawls highlighted the dangers of unchecked instincts. Yet, not all centaurs fit this mold; , the noble from Mount Pelion in , stood apart as a wise healer and mentor to heroes like Achilles and , embodying knowledge of medicine and astronomy despite his hybrid form. His incurable wound from ' arrow underscored the archetype of the , blending centaur ferocity with intellectual depth and symbolizing humanity's struggle to tame inner savagery. Shifting to Celtic traditions, the represents a solitary from , often portrayed as a diminutive, bearded shoemaker hoarding wealth in hidden pots of gold. Rooted in ancient oral tales predating written records, leprechauns were mischievous misers who crafted shoes for the folk, guarding their treasures at the end of rainbows or under forts. Capturing one could compel it to grant three wishes or reveal its gold, but these cunning beings invariably escaped through clever riddles or tricks, reinforcing themes of elusive fortune and the folly of greed in rural Irish . This portrayal evolved from earlier water sprite associations, reflecting pagan reverence for nature's hidden bounties amid Christian moralizing. In French and , the embodied the curse of lycanthropy, transforming humans into wolf-like beasts under lunar influence or through pacts, often as punishment for . These shapeshifters, known as loup-garou in , were depicted as tormented individuals driven by bloodlust during full moons, their human forms reverting only at dawn. Medieval trials for lycanthropy, particularly in 15th- to 17th-century , treated such transformations as demonic , with accused like those in 1682 German cases facing execution for alleged wolf straps or ointments enabling the change. This fear peaked during witch hunts, where lycanthropy symbolized the blurred boundary between man and beast, influenced by Christian views on and pagan wolf cults. Scandinavian trolls, hulking rocky giants from Norse sagas, personified the formidable dangers of mountains and forests, often lurking as bridge-dwellers demanding tolls from travelers in perilous passes. Derived from trǫll, meaning fiend or giant, these beings were nocturnal guardians of hidden realms, turning to stone upon exposure to —a motif emphasizing the triumph of day over chaotic night in pagan cosmology. In medieval Icelandic and Norwegian tales, trolls embodied environmental hazards, raiding homesteads or challenging heroes, their stony fate serving as a Christian-era warning against pagan while preserving echoes of pre-Christian jötnar lore. Finally, the Slavic upir, an early variant, arose from concerning the restless dead, particularly those denied proper , returning as pale blood-drinkers to torment the living. Originating in 11th-century Eastern European tales, upirs were linked to improper funerals or suicides, rising at night to drain life force, their demeanor foreshadowing later gothic figures. Staking through the heart or was the prescribed remedy in Bulgarian and Serbian traditions, reflecting Orthodox Christian burial anxieties. This myth influenced Bram Stoker's Dracula, drawing on Vlad III's historical brutality but rooted in upir beliefs of nobility haunting improper graves.

Oceania

In Oceanic mythology, particularly from Australian Aboriginal, Polynesian, and Melanesian traditions, mythic humanoids often embody connections to the , , and ancestral spirits, shaped by the region's isolated environments that foster unique tales of guardianship and . These beings reflect the deep ties between communities and their surroundings, serving as protectors, tricksters, or harbingers of moral lessons. Island isolation has influenced their traits, emphasizing adaptation to specific ecosystems like fig trees, misty mountains, and coral reefs. The is a small, red-skinned vampire-like creature from Australian Aboriginal folklore in southeastern regions, standing about four feet tall with a large head, toothless mouth, and suckers on its fingers and toes for draining blood from victims. It ambushes travelers under fig trees, swallows them whole, and regurgitates them smaller and smoother, potentially transforming them into more over repeated encounters; this legend warns children of disobedience and highlights themes of transformation in oral traditions. , a inventor and writer, documented the creature in his collection of Aboriginal stories, drawing from diverse regional tales to preserve cultural narratives. Taniwha are guardians in from , typically appearing as large reptiles, whales, or sharks but capable of forms, residing in rivers, lakes, or oceans to protect specific tribes or while sometimes demanding sacrifices or causing harm to outsiders. They embody both benevolence and danger, with stories recounting their role in guiding waka (canoes) during migrations or punishing taboo violations, underscoring the worldview where natural features hold spiritual significance. Tribal variations exist, such as the of Wellington Harbour, Ngake and Whātaitai, who shaped the landscape during creation. Menehune are diminutive, nocturnal builders in Hawaiian folklore, depicted as short-statured (about two feet tall) with strong builds who construct temples, fishponds, and aqueducts in a single night, such as the legendary Alekoki Fishpond or the at Waimānalo. Mischievous if disturbed during work, they retreat to forests or cliffs at dawn, and legends suggest they were an ancient pre-Polynesian race displaced by later arrivals, teaching values of industriousness and respect for the night. Katherine Luomala analyzed them as possibly representing early settlers or symbolic of communal labor in Polynesian society. Patupaiarehe are ethereal, fairy-like beings in traditions, characterized by pale or albino skin, red or blond hair, and translucent bodies that avoid sunlight, inhabiting misty mountains or remote forests where they play haunting on kōauau (flutes) or koauau ponga ( flutes). They occasionally interact with humans by fair-skinned individuals for companionship or , luring them with enchanting songs, but releases often occur if sunlight is invoked; these tales explain phenomena like and emphasize boundaries between worlds. Accounts from like describe their abductions as unions producing light-haired descendants.

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  72. https://archive.org/details/legendarytalesof0000unai
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  74. https://kawaiola.news/ka-naauao-o-na-kupuna/the-menehune-a-true-race-of-people/
  75. https://teara.govt.nz/en/patupaiarehe
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