Friday, 16 March 2018


It was believed that the tools and utensils used roughly should become the monsters (the Gods named Tsukumogami) to attack people 100 years later. Tsukumogami, or “artifact spirit”, are a type of Japanese spirit. According to the Tsukumogami-emaki, tsukumogami originate from items or artifacts that have reached their 100th birthday and thus become alive and aware. Any object of this age, from swords to toys, can become a tsukumogami.
A toy is an object used in play. Toys are usually associated with children and pets, but it is not unusual for adult humans and some non-domesticated animals to play with toys. Many items are manufactured to serve as toys, but goods, or services produced for other purposes can also be used as toys, can become a tsukumogami.
Though large tsukumogami are harmless, they do have the capacity for anger to band together to take revenge on those who are wasteful or throw them away thoughtlessly. To prevent this, to this day some Jinja (Shinto shrine) ceremonies, such as the Hari Kuyou, are performed.
It is said that modern items cannot become tsukumogami; the reason for this is that tsukumogami are said to be repelled by electricity. Additionally, few modern items are used for the 100-year-span that it takes for an artifact to gain a soul.

Tuesday, 6 March 2018


Bilocation, or sometimes multilocation, is an alleged psychic or miraculous ability wherein an individual or object is located (or appears to be located) in two distinct places at the same time.

Spectral evidence
Spectral evidence was testimony that the accused witch's spirit (i.e. spectre) appeared to the witness in a dream or vision (for example, a black cat or wolf). The dream or vision was admitted as evidence. Thus, witnesses (who were often the accusers) would testify that "Goody Proctor bit, pinched, and almost choked me," and it would be taken as evidence that the accused were responsible for the biting, pinching and choking even though they were elsewhere at the time.

Sunday, 4 March 2018


Relating to or sharing a number of characteristics which occur commonly in members of a group or class, but none of which is essential for membership of that group or class.

Thursday, 22 February 2018


Nitáówahsinnoon covered over half of present-day Alberta, most of Montana and parts of Saskatchewan. And while the Niitsítapiiksi (in this context, the Blackfoot) shared the land with all other ksahkomitapiksi or earth beings (plants, rocks, and animals), they shared the cosmos with the spomitapííksi or above beings (spiritual beings, celestial beings, and birds), and the soyíítapiksi or under-water beings (fish, amphibians, reptiles, water birds and mammals) (Blackfoot Gallery Committee, 2001). Many of the stories and ceremonies of Blackfoot-speaking peoples originate in the sky, and many ceremonies revolve around bundles, which contain parts of animals and plants from all of the realms.ii These bundles and their contents stand in for the extended network of animate, inspirited kin from all the realms. The bundles serve to remind human beings that their survival depends upon alliances formed with other beings in times past, social contracts still in force. The origins of these kinship ties and the ongoing web of reciprocities and interdependent responsibilities they evoke are recalled through song and stories (Ingold, 2000). Through ceremonies and ritual, as well as through more mundane practices of visiting and feeding, these alliances are continually renewed (Heavy Head, 2005).