Natsumi open up her eyes just to see she in the world of the demon or you can say jins just to be greet a black goop of slime looking at her from far away the black goop is a yokai what is a yokai i got this from wiki palllning this story from 2016 so everyone can fuck off yoka is a class of supernatural entities and spirits in Japanese folklore. The word 'yōkai' is composed of the kanji for "attractive; calamity" and "apparition; mystery; suspicious."[1][2] Yōkai are also referred to as ayakashi (あやかし), mononoke (物の怪) or mamono (魔物). Yokai are not literally demons in the Western sense of the word, but are instead spirits and entities, whose behaviour can range from malevolent or mischievous to friendly, fortuitous, or helpful to humans. The nearest or equivalent definition for yōkai in Western world should be "spectre/specter".
Yōkai often have animal features (such as the kappa, depicted as appearing similar to a turtle, and the tengu, commonly depicted with wings), but may also appear humanoid in appearance, such as the kuchisake-onna. Some yōkai resemble inanimate objects (such as the tsukumogami), while others have no discernible shape. Yōkai are typically described as having spiritual or supernatural abilities, with shapeshifting being the most common trait associated with them. Yōkai that shapeshift are known as bakemono (化物) or obake (お化け).
Japanese folklorists and historians explain yōkai as personifications of "supernatural or unaccountable phenomena to their informants." In the Edo period, many artists, such as Toriyama Sekien, invented new yōkai by taking inspiration from folk tales or purely from their own imagination. Today, several such yōkai (such as the amikiri) are mistaken to originate in more traditional folklore.[3] (wiki) the yokai that she was seeing is a Chōchin-obake (提灯お化け, "paper lantern ghost") is a Japanese yōkai of chōchin (a type of lantern),[1] "[the] lantern-spook (chochinobake) ... a stock character in the pantheon of ghouls and earned mention in the definitive demonology of 1784."[2] They can also be called simply chōchin, bake-chōchin, obake-chōchin, and chōchin-kozō. (wiki)
They are also known from ukiyo-e such as Katsushika Hokusai's "Oiwa-san" from the "Hyakumonogatari", and Utagawa Kuniyoshi's "Kamiya Iemon Oiwa no Bōkon" from the Edo Period and beyond. These were inspired by the kabuki, the Tōkaidō Yotsuya Kaidan (1825), in which the spirit of Oiwa, who was killed by Kamiya Iemon, was performed displaying itself from a chōchin (which was called chōchin-nuke),[7] and as well as another performance in which a chōchin had a human face, the Kasane ga Fuchi Satemo Sono Nochi (累渕扨其後) (in 1825, at the Nakamura-za among other places[8]), so these were called chōchin-oiwa.[9]
Among emakimono that depict many yōkai of tools, there is the Hyakki Yagyō Emaki, but there have been no chōchin found in older works before the Edo Period. Examples of works after the Edo Period include the Hyakki Yagyō no Zu (百鬼夜行之図) by Kanō Jōshin.[5]
The Chōchin-obake in particular was created from a chōchin lantern[citation needed] composed of "bamboo and paper or silk".[10] They are portrayed with "one eye, and a long tongue protruding from an open mouth".[10] Both creature look at each other " humans rejoice as the day of judment is nearing the world as all of the underworld creature is preparing to come to the living world "
The concept of yōkai, their causes and phenomena related to them varies greatly throughout Japanese culture and historical periods; typically, the older the time period, the higher the number of phenomena deemed to be supernatural and the result of yōkai.[4] According to Japanese ideas of animism, spirit-like entities were believed to reside in all things, including natural phenomena and objects.[5] Such spirits possessed emotions and personalities: peaceful spirits were known as nigi-mitama, who brought good fortune; violent spirits, known as ara-mitama, brought ill fortune, such as illness and natural disasters. Neither type of spirit was considered to be yōkai.
One's ancestors and particularly respected departed elders could also be deemed to be nigi-mitama, accruing status as protective spirits who brought fortune to those who worshipped them. Animals, objects and natural features or phenomena were also venerated as nigi-mitama or propitiated as ara-mitama depending on the area.
Despite the existence of harmful spirits, rituals for converting ara-mitama into nigi-mitama were performed, aiming to quell maleficent spirits, prevent misfortune and alleviate the fear arising from phenomena and events that otherwise had no explanation.[6] The ritual for converting ara-mitama into nigi-mitama was known as the chinkon (鎮魂) (lit., "the calming of the spirits" or a "Requiem").[7] Chinkon rituals for ara-mitama that failed to achieve deification as benevolent spirits, whether through a lack of sufficient veneration or through losing worshippers and thus their divinity, became yōkai.[8]
Over time, phenomena and events thought to be supernatural became fewer and fewer, with the depictions of yōkai in picture scrolls and paintings beginning to standardise, evolving more into caricatures than fearsome spiritual entities. Elements of the tales and legends surrounding yōkai began to be depicted in public entertainment, beginning as early as the Middle Ages in Japan.[9] During and following the Edo period, the mythology and lore of yōkai became more defined and formalised.[10]
Although they are a famous yōkai, it is said that there are pretty much no legends in any area that are about this, so in yōkai-related literature, they are classified as a "yōkai that exist only in pictures."[11] There is also a theory that they were created as a kind of fiction for entertaining children.[12] The yōkai comic artist Mizuki Shigeru published a story about how a chōchin-obake would surprise people and suck out their souls, but it did not cite any primary sources.[13]
There is the following legend that has been confirmed. Yōkai considered to be chōchin in the legends are often told to be atmospheric ghost lights like chōchinbi rather than as the tool itself.[13]
In an old story from the Yamagata Prefecture, at a shrine with an aged chōchin, a chōchin-obake would appear and frighten humans, and the obake would no longer appear after the chōchin was put away.[14]
The ancient times were a period abundant in literature and folktales mentioning and explaining yōkai. Literature such as the Kojiki, the Nihon Shoki, and various Fudoki expositioned on legends from the ancient past, and mentions of oni, orochi, among other kinds of mysterious phenomena can already be seen in them.[13] In the Heian period, collections of stories about yōkai and other supernatural phenomena were published in multiple volumes, starting with publications such as the Nihon Ryōiki and the Konjaku Monogatarishū, and in these publications, mentions of phenomena such as Hyakki Yagyō can be seen.[14] The yōkai that appear in these literature were passed on to later generations.[15] However, despite the literature mentioning and explaining these yōkai, they were never given any visual depictions. In Buddhist paintings such as the Hell Scroll (Nara National Museum), which came from the later Heian period, there are visual expressions of the idea of oni, but actual visual depictions would only come later in the Middle Ages, from the Kamakura period and beyond.[16]
Yamata no Orochi was originally a local god but turned into a yōkai that was slain by Susanoo.[17] Yasaburo was originally a bandit whose vengeful spirit (onryo) turned into a poisonous snake upon death and plagued the water in a paddy, but eventually became deified as the "wisdom god of the well (井の明神)."[18] Kappa and inugami are sometimes treated as gods in one area and yōkai in other areas. From these examples, it can be seen that among Japanese gods, there are some beings that can go from god to yōkai and vice versa.[19]