Nytozin List

Supernaturals.

Magus

Darios

Bubble Buddy



A severe force to be reckoned with. Almost perfect defense and offense due to their indestructible bubble that always surrounds them and an automatic force that omits from the bubble that can match the force of any and all oncoming attacks, canceling them out. How do they attack, however? They attack the split second the offensive attack has been subdued. They can release volleys of attacks in nanoseconds from their horns by lowering their bubbles for that split second. Normally, this attack is a general force, however they can shoot energy beams or needle horns from themselves. Their defense is really tricky to get around, but they are really weak.

Waku

Mevi

Grog & Mini Grog

Demino

Deffras

Prankster

Hand



Related to Cards. Collects them.



Helping Hand



Likes to help by giving a thumbs up. If not, will help using its tail. Likes to be supportive.

Third Eye

Mailman

2-D Snake



Virtual.

Spellcaster

It is very resistant to non physical attacks as well as magic. It has a variety of magical attacks in its disposal as well, and a magical book that wields some magical power as well. It has one eye and long fingernails. Its magical book floats constantly, most of the time above its hand, but it can control the books flotation to its will. It is best known for its abilities to make inanimate objects or the motionless come to life via its Rise ability. It is usually seen with an inanimate object, so that it may use its Rise ability to bring it to life and fight for it.

Attacks
Rise: Makes ANY inanimate object or motionless object gain life through powerful magic. It works for the dead, as well.

Fira: A level 2 spell. A moderately large explosion of fire that wraps around the foe.

Blizzara: A level 2 spell. Moderately large ice crystals stab at the foe.

Thundara: A level 2 spell. Multitudes of lightning rain from the sky down on the foe.

Bio: A greenish energy that can harm the foe and also induce poison if touched.

Osmose: Steals non-physical energies from the foe (soul energy/magic/spirit energy/etc.etc.etc. you get the idea.)

Paper Storm: Flings razor sharp, magically embedded papers nonstop that will slice up everything and use their.. magical magics.

Freeze: A spell that will drop the heat in the body of the foe and instantaneously cause them to freeze, being unable to move.


Weakness: None.

Immunities: Confuse, Berserk.

Blue Magic Learned: None.

Item Dropped: Amythest, Ether.

Hōsōshi
Housoushi方相氏
ほうそうし

Translation: minister of the four directions; one who sees in all directions

Appearance: In ancient times, a hōsōshi was an official government minister and a priest in the imperial court. He wears special robes (the particular outfit varies depending on which shrine the ritual is being performed at), and carries a spear in his right hand and a shield in his left hand. The name also refers to a demon god which this priest would dress up as during yearly purification rituals. This god appears as a four-eyed oni who can see in all directions, and punishes all evil that it sees.

Behavior: During the early Heian Period, the hōsōshi’s duties included leading coffins during state funeral processions, officiating at burial ceremonies, and driving corpse-stealing yōkai away from burial mounds. By donning the mask and costume, the hōsōshi (priest) became the hōsōshi (god) and was able to scare away evil spirits. The hōsōshi’s most famous duty was a purification ceremony called tsuina.

Tsuina was performed annually on Ōmisoka—the last day of the year—at shrines and government buildings (such as the imperial palace). In this ritual, the hōsōshi and his servant would run around the shrine courtyard (covering “the four directions”), chanting and warding the area against oni and other evil spirits. Meanwhile, a number of attending officials would shoot arrows around the hōsōshi from the shrine or palace buildings, symbolically defending the area against evil spirits. Other observers would play small hand drums with ritualistic cleansing significance.

Origin: Hōsō was a concept related to divination, the four directions, and the magical barriers between the human world and the spirit world. It dealt with creating and maintaining these boundaries and barriers. It including things like planting trees or placing stones in the four corners of an area, or utilizing existing features like rivers and roads, which serve as natural boundaries. By maintaining these natural boundaries, the spiritual boundaries between the worlds could also be maintained, with the ultimate goal of keeping the imperial family and other government officials safe from supernatural harm.

The concept originated in ancient Chinese folk religion, where it is called fangxiang. The fangxiangshi wore a four eyed mask and a bear skin, and acted as a sort of exorcist. Chinese folk religion eventually became mixed with Buddhism and Taoism, and made its way to Japan. The Japanese hōsōshi’s rituals and costume were derived from this folk belief.

Over time, the Japanese version evolved further away from its Chinese roots. The hōsōshi came to be seen not as a god which keeps oni away, but as an oni itself. Rather than exorcising evil spirits, the hōsōshi became an evil spirit, and it was the imperial officials who chased away and exorcised the hōsōshi (thus symbolically chasing all evil spirits away). This may have been due to changing perceptions during the Heian period about the concept of ritual purity. The hōsōshi, who was associated with funerals and dead bodies, came to be viewed as unclean. It would be inappropriate for such a creature to be on the same “side” as the imperial household, so it became the target of the ritual instead of the officiator.

While the governmental position of hōsōshi no longer exists today, some shrines still perform annual tsuina rituals involving the hōsōshi. The celebration of Setsubun, in which beans are thrown at people wearing oni masks, is also derived from this ancient ritual.

Nurarihyon
滑瓢
ぬらりひょん

Translation: slippery gourd
Alternate names: nūrihyon
Habitat: expensive villas, living rooms, brothels; possibly marine in origin
Diet: picky; prefers expensive and luxurious food

Appearance: Nurarihyon is a mysterious and powerful yōkai encountered all across Japan. It is said appearances can be deceiving, and nurarihyon is the perfect illustration of this. Overall, he is rather benign-looking; his head is elongated and gourd-shaped; his face is wizened and wrinkled, resembling a cross between and old man and a catfish; he wears elegant clothing—often a splendid silk kimono or the rich robes of a Buddhist abbot—and carries himself in the quiet manner of a sophisticated gentleman.

Behavior: The short, comical, elderly nurarihyon is actually the most powerful and elite of all the yōkai. He travels in an ornate palanquin carried by human or yōkai servants, often visiting red light districts but occasionally stopping at mountain villas as well. Nurarihyon is known as kaibutsu no oyadama—the supreme commander of all monsters. Every yōkai listens to his words and pays him respect, treating him as the elder and leader in all yōkai meetings. Along with otoroshi and nozuchi, nurarihyon leads the procession known as the night parade of one hundred demons through the streets of Japan on dark, rainy nights. He fits the role of supreme commander every bit as much when he interacts with humans as well.

Interactions: Nurarihyon shows up on evenings when a household is extremely busy. He arrives at homes unexpectedly in his splendid palanquin and slips into the house, unnoticed by anyone. He acts in all respects as if he were the master of the house, helping himself to the family’s luxuries such as fine teas and tobacco. His power is so great that even the real owners of the house can do nothing to stop him. In fact, even after they finally notice his presence, the owners believe the nurarihyon to actually be the rightful master of the house. Eventually he leaves just as he came, quietly and politely slipping out of the house and into his palanquin, as the owners of the house obsequiously bow and wave him farewell. Only after he has left does anyone become suspicious of the mysterious old man who just visited.

Origin: As to nurarihyon’s origins there is only speculation. The oldest records of his existence are mere sketches and paintings. His name comes from nurari (“to slip away”) and hyon (an onomatopoeia describing floating upwards) written with the kanji for gourd (due to the shape of his head). This connotes a slippery evasiveness—which he employs when posing as master of the house.

In Okayama Prefecture, some evidence links nurarihyon to umi bōzu. There, nurarihyon are globe-shaped sea creatures, about the size of a man’s head, which float about in the Seto Inland Sea. When fisherman try to catch one, the sphere sinks down into the water just out of reach, and then bobs back up mockingly. It has been theorized that some of these slippery globes migrate to land, where they gradually gain influence and power, becoming the nurarihyon known throughout the rest of Japan. Whether this theory is the true origin of the Supreme Commander of All Monsters or just one more of his many mysteries has yet to be solved.

Are notable for their love of smoking a kiseru (a traditional Japanese smoking pipe), and their afinity towards the night. As a Majin-type Monster, they look identical to human women (ignoring their inhuman beauty), but what truly distinguishes the Nurarihyon is their supernatural charisma.

Nurarihyon possess a charming personality that allows them to easily sneak into people's homes, and convince the inhabitants they are part of the household; there they'll not only dine with the home's original owner, but also sleep with him as if she was his long-time partner. Any man who becomes the partner of a Nurarihyon will gain their powerful charisma, allowing the man to effortlessly (and unintentionally) seduce any single Monster Girl they come across; this leads to a common sight of a Nurarihyon and her husband walking outside at night while followed by a parade.

Often deliberately evasive during conversations just to tease people, they have unconventional personalities that are slippery and hard to grasp; and are said to set foot inside people's houses unnoticed and begin to make themselves at home as if it were their own house, sipping tea and smoking a kiseru. At a glance, this race is nearly human in appearance, but they are among the most distinguished of the great yokai of Zipangu and are said to drape their body in the darkness of night and command one hundred demons. Night is the time of the yokai, and just by being there, the nurarihyon who drape themselves in the darkness of night invigorate the yokai, creating a passionate nighttime atmosphere for married couples.


A man finds himself incapable of wondering how the nurarihyon came to lie awaiting him in his bed. All he can do is obey her call and slip in with her.
After entering the home of a man she's taken a liking to, she'll treat the home owner in a relaxed, friendly manner, and even dine with him, but it's said that the occupants of the home will be unable to sense that anything is amiss, as if they were seized by the delusion that the nurarihyon herself is the mistress of the house. And, as if it were only natural, she'll also enter the man's bed; but even so, the man won't be able to feel that there’s anything odd about her being there sleeping with him in his futon. On the contrary, he'll feel that it's a natural thing to be embraced by her since she is the mistress, and he'll even feel delighted to have been chosen as her partner.

As rulers of the night, they are also temptresses who possess superior seduction techniques, and just by stroking with their slender fingertips, they can provide a man with comfortable pleasure. In fact, it's said they can even cause a man to ejaculate at will with only a single fingertip. If one were to spend a night with a nurarihyon, the pleasure would be so overwhelming that even reality would then feel hollow, and ruminating on the deed would only cause him to miss them more. A man would just feel inextricably compelled to wait for the yokai to visit again the following night.

Even after that, the nurarihyon would continue to stay in the man's house, but since they joke around all the time, it's impossible to grasp their true feelings, so sometimes men may experience feelings of loneliness and anxiety when unable to tell for certain whether the nurarihyon like them. However, the words of love they whispered at night in bed don't give off the usual joking vibe at all, and they definitely convey their true feelings. For that reason, men will start to long for the arrival of the night from the bottom of their heart.

As rulers of the night, they possess an enigmatic charm that is both fascinating and majestic. Their appearance inspires yearning not only in yokai, but in humans as well. In the case of a man, he'll experience a powerful attraction to yokai and desire to become a yokai's partner. In the case of a woman, she'll end up desiring to become a yokai herself just like them.

It is also said that men who become their husbands have a charm that is so attractive to yokai that they were chosen as their partners. By copulating with them every night and coming to desire perpetual night, that charm will eventually be made to bloom, and a man will become a worthy ruler of the night who can stand alongside the nurarihyon as her equal. He'll become someone who can dominate many yokai with his body, a being worthy of serving. Many yokai will be attracted to the man and desire to spend the night with him as his concubines. Due to the nurarihyon being draped in the darkness of night, the man's surroundings will be altered into a state of perpetual night with yokai always seeking copulation. As their master, he will end up spending the never-ending night copulating with yokai one after another. It will reach the point that at any given time, the man will always have a crowd of yokai who yearn for him surrounding him, and if the man were to take a walk outside, the yokai following after him would form a huge swarm, creating a spectacle known as “a night parade of one hundred demons".

TL Note 1: Yobai (夜這い?, "Night crawling") is an ancient Japanese custom that was usually practiced by young unmarried men and women. It was once common all over Japan and was practiced in some rural areas until the beginning of the Meiji period and even into the 20th century. At night, young unmarried men would silently enter houses with young unmarried women. A man would silently crawl into a woman's room and make his intentions known. If the woman consented, they would sleep together. By the morning he would leave. The girl's family might know about it, but pretended they did not. It was common for young people to find a husband/wife like this.

TL Note 2: Kiseru (煙管 kiseru?) is a Japanese smoking pipe traditionally used for smoking kizami, a finely shredded tobacco product resembling hair. Notably they were sometimes modified to double as weapons, since they were basically rods with metal ends.

Hyakki yagyō
百鬼夜行
ひゃっきやぎょう

Translation: the night parade of one hundred demons
Alternate names: hyakki yakō
Habitat: travels throughout Japan, appearing on inauspicious nights each month

Appearance: The hyakki yagyō is the dreaded night parade of one hundred demons—an event when all of the yōkai, oni, ghosts, tsukumogami, and other supernatural creatures leave their homes and parade through the streets of Japan in one massive spectacle of utter pandemonium. In many ways, it resembles a traditional Japanese festival, filled with songs and chants, dancing, and merriment. The parade is said to be led by nurarihyon, nozuchi, and otoroshi.

Interactions: Humans foolish enough to go outside on these nights, or curious enough to peek out of their windows in hopes of catching a glimpse of the supernatural, are either killed or spirited away by the monsters. This is attributed sometimes to divine punishment for looking upon that which must not be seen, and sometimes to sheer shock from witnessing this horrible spectable.

Legends: According to the Shūgaishō—a medieval Japanese encyclopedia—the only way to keep safe from the night parade should it come by your home is to stay inside on the specific nights associated with the Chinese zodiac on which the night parade is said to be held. Those who hear the pandemonium parade pass by their homes should chant this magic spell:

KA-TA-SHI-HA-YA, E-KA-SE-NI-KU-RI-NI, TA-ME-RU-SA-KE,
TE-E-HI, A-SHI-E-HI, WA-RE-SHI-KO-NI-KE-RI

Jakotsu babā
蛇骨婆
じゃこつばばあ

Translation: snake bones hag
Habitat: Bukan, a mythical country far to the west
Diet: as a human

Appearance: Jakotsu babā is a scary old hag and a shaman with the power to control snakes. She is described as carrying a blue snake in her right hand and a red snake in her left hand.

Behavior: Very little is recorded about jakotsu babā’s history or life, so her behavior is the subject of speculation by storytellers. Generally, she supposedly lives near a place called “the snake mound.” She scares those who stay too close to her home by attacking them with her snakes.

Origin: It’s not quite clear where this yōkai originally comes from. She was recorded in 1780 by Toriyama Sekien in his book Konjaku hyakki shūi. Because she carries two snakes, Sekien speculated that Jakotsu babā originally came from the mythical country of Bukan (also called Fukan; known as Wuxian in Chinese). Bukan is recorded in the Shan hai jing, which Toriyama Sekien uses as his source for this record. It was supposedly located far to the west, past China on the Asian continent. The race of people who lived in Bukan were shamans, and they used snakes prominently in their divinations.

According to Sekien, long ago there was an important man in Bukan named Jagoemon who lived in a place known as “the snake mound.” His wife was known as Jagobā (i.e. “Jago’s wife”). Over time, her name was corrupted into jakotsu babā. Jagoemon is not a famous historical or mythical figure, so Sekien’s reference may have just been invented for fun. Prior to Konjaku hyakki shūi, the name jakotsu babā appears in various pulp fiction and kabuki plays of the 1760’s and 1770’s—although it was just used as a vulgar slang word for an old woman, rather than a yōkai or a shaman. Some scholars believe that Sekien may just have taken a popular buzzword of his time, transformed it into a yōkai and attached a simple backstory to it.

Kanazuchibō
Kanazuchibou, Okka金槌坊
かなづちぼう

Translation: hammer priest
Alternate names: daichiuchi (earth striker), ōari (giant ant), yarikechō

Appearance: Kanazuchibō is an odd-looking yōkai which appears in some of the earliest picture scrolls. It is depicted in a number of different ways by different artists, but in most depictions it has long, flowing hair, big, buggy eyes, and a beak-like mouth. Some paintings portray it more bird-like, while others portray it in as a grotesque, misshapen goblin-like creature. It’s most identifying feature is the large mallet it carries. It is usually portrayed holding the mallet over its head, ready to strike another yōkai.

Origin: A mallet-weilding yōkai appears in many of the earliest picture scrolls of the night parade of one hundred demons. In its oldest depictions, kanazuchibō appears with no name or description. Names like kanazuchibō and daichiuchi were added much later, during the Edo period. However no description of its behavior were ever recorded. Many artists and yōkai scholars have made guesses at its true nature.

It has been suggested that kanazuchibō may be a spirit of cowardice. His posture and his hammer evoke the proverbs “to strike a stone bridge before crossing” (meaning to be excessively careful before doing anything) and “like a hammer in the water” (meaning to always be looking at the ground and watching your step; picture a hammer in a river, with its heavy head sinking below the surface, but its wooden handle floating upright). Perhaps this is a yōkai which haunts cowards, or which turns people into cowards when it haunts them.

Kanazuchibō is also known as ōari, or giant ant. In prehistoric Japan there was a culture which built large earthen burial mounds known as kofun. It has been suggested that in the Kofun people’s religion, ants were revered as divine creatures since they build earthen mounds. As the Kofun religion died out, those creatures formerly worshiped as kami grew resentful and warped into these ant-like yōkai. While it’s an amusing story, there’s no evidence to suggest the Kofun people actually worshipped ants. This explanation was almost certainly made up by modern storytellers.

Toriyama Sekien included a version of this yōkai in his book Hyakki tsurezure bukuro. He re-imagined it as a tsukumogami born from a keyari—a hairy spear used as decoration and in parades. He named it yarikechō, or “spear hair chief.”

Osakabe hime
Osakabe hime長壁姫
おさかべひめ

Translation: the lady of the walls
Habitat: secret areas of Himeji Castle

Appearance: Osakabe hime is a reclusive yōkai who lives high up in the keep of Himeji Castle. She takes the appearance of a majestic old woman wearing a 12-layered kimono.

Behavior: Osakabe hime is a powerful yōkai, capable of manipulating people like puppets. She is extremely knowledgeable about many things and controls a multitude of kenzokushin—animal-like spirits who act as messengers. She can read a person’s heart and see their true desires. She can then manipulate them any way she pleases. It is rumored that anybody who sees her face will die instantly.

Interactions: Osakabe hime absolutely hates meeting people. She spends most of her time hidden away in secret areas of Himeji Castle. However, once a year, she comes out of hiding to meet with the castle lord and foretell the castle’s fortune for the next year.

Origin: Osakabe hime’s true identity is a mystery. By popular account, she is actually an elderly nine-tailed kitsune who takes the form of this yōkai. According to other accounts, she may be a snake spirit, or the ghost of one of Emperor Fushimi’s favorite courtesans. She may even be the sister of Kame hime, a similar yōkai who lived in Inawashiro Castle in Mutsu Province.

Another common legend is that she was originally the kami of the mountain upon which Himeji Castle was built. When Himeji Castle was expanded by Hideyoshi in the 1580s, the shrine dedicated to the local goddess of Mount Hime, Osakabegami, was removed. The goddess was re-enshrined in Harima Sōja, a shrine dedicated to several gods. In the 1600s, when the lord of the castle, Ikeda Terumasa, fell mysteriously ill, rumors arose that his sickness was due to the goddess’s anger at having been removed. In order to appease her, a small temple was built in the keep and Osakabegami was re-enshrined at the top of her mountain. Osakabegami may be the true identity of Osakabe hime.

LEGEND: During the Edo period, a young page named Morita Zusho went on a dare to go see if a yōkai really lived in the upper floors of Himeji Castle. He waited until nightfall, and then—paper lantern in hand—he climbed to the top of the keep. As brave as he was, Zusho couldn’t help imagining what would happen to him if there really was such a creature up there. Finally, when he reached the top floor, he saw a faint light coming from a door in the attic. He peeked in, but whoever was inside had heard him. A woman’s voice called out, “Who’s there!?”

Zusho was paralyzed with fear. He heard the sound of a kimono rustling. The door opened up to reveal a beautiful, elegant woman in her thirties wearing a splendid 12-layered kimono. Zusho felt his strength return and politely introduced himself and explained his reason for coming.

Amused, the yōkai replied, “A test of bravery, you say? You will need some proof that you actually saw me.” She gave him a neck guard of a helmet— piece of his master’s own family heirloom armor—to show his master as proof that he met Osakabe hime.

The next day, Zusho told the story of what had happened to his master. Everyone had trouble believing him because they had always heard that the yōkai took the form of an old woman and not a young one. But when Zusho presented the neck guard, his master was shocked and had no choice but to believe the story.