“On the psychological level, illness and death of unknown origin [are blamed on the vampire]. […] The actual cause of the illness or death can be a contagious disease, hence relatives as the first victims, or perhaps mental illness caused by morbid grief or feelings of guilt or anger toward the deceased. There are other possibilities, which have been explained elsewhere, but important here is how the social unit, the given village, copes with the problem.
On the sociological level, we find that the precautions and cures in their variety tend to be village specific. Each community establishes its own meaningful ceremony, choosing from its own stock of symbols to perform anxiety-relieving physical acts. The ill may not be cured nor the dead resurrected, but the anxiety, panic, and fear of the victims' relatives can be allayed through these community rituals and life can revert to its normal course. The corpse is a handy scapegoat.”
— Jan L. Perkowski, Agnes Murgoçi; “The Vampire: A Casebook” (1998)
It’s not really relevant but I had to wait days to be able to walk on the ice like everyone else (it had to freeze strong enough) and I finished reading The Buffalo Hunter Hunter two days before :)
Nachzehrer (after-feeder) is the term commonly used in German folk belief for a revenant or undead creature that is very closely related to vampires and shares a number of essential characteristics with them.
Contrary to a long-standing belief in folklore studies, the distribution area of the Nachzehrer is by no means limited to the partly Slavic regions in the east and north-east of Germany, but was also widespread in the west as far as the Rhineland. There, when old cemeteries in the Eifel were being abandoned, skeletons were discovered lying face down—a clear sign of the burial of a corpse that was considered dangerous.
The legends and oral traditions describe the Nachzehrer as follows: In contrast to the vampire, who must leave his grave, the Nachzehrer lies or sits underground and sucks the vital energy from the living, usually his survivors or the inhabitants of his village. With this idea, it must be mentioned that most traditional reports of vampire attacks do not speak of bloodsucking at all, but rather vaguely of "strangling" or "weakening" the victim. The Nachzehrer carries out his sinister work by "calling" his victim through his open mouth or by establishing a telepathic connection with him through his open "evil" eye. He often chews on his victim's shroud or even their arms until everything is gnawed away. As long as he is still chewing, people either die of starvation or of an epidemic. Anyone who dies as a result of the actions of a Nachzehrer does not become undead themselves, however. In order to effectively banish a potential Nachzehrer, appropriate measures had to be taken before the burial. Under no circumstances must the eyes or mouth allowed to be left open, which is why the dead person's eyes had to be closed without looking into them, as this would have established telepathic contact between the Nachzehrer and a future victim. Under no circumstances must the dead person's mouth allowed to come into contact with the shroud or any other piece of cloth. The corpses were often tied up, sometimes only symbolically, such as with a rosary around the wrists. Banishing metal objects (scissors, nails, knives) were often placed on the dead person's chest. The bereaved also frequently poured dried pulses or pebbles into the coffin. Popular belief held that the undead had to count these before they could begin their sinister activities. But since they was possessed by the devil, they could never eat more than two peas or stones, because they was not allowed to say the sacred number "three" (symbol of the Holy Trinity).
If it was nevertheless believed that a Nachzehrer had caused harm, the grave could be opened. Then the measures known from southeastern European vampire beliefs were carried out, such as beheading, cutting out the heart and staking.
Slayer Tips: Their weaknesses are numerous, but make sure you're fast enough to use them. Find the vampire resting during the day for best results.
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This and next week's entry will act as the "apex" of the urban environment. Our vampire here is based on eastern (and southern) European folklore concerning the undead variety of vampire.
One of the ten avatars (incarnations) of the Hindu god Vishnu, Varaha is depicted as a boar or a man with a boar's head. In this form, Vishnu rescues the Earth (personified as the goddess Bhudevi) from the demon Hiranyaksha, who had submerged it in cosmic waters. Varaha lifts the Earth with his tusks, symbolizing protection and restoration. He is widely revered in Hindu temples and iconography, often depicted with a human body and boar head.
Moccus (Celtic Mythology)
A lesser-known Celtic god associated with pigs and boars, Moccus is linked to the Roman god Mercury through an inscription found in Langres, France, among the Lingones tribe. His name connects etymologically to Celtic words for "pig" (e.g., Old Irish mucc, Welsh moch). Moccus likely represented hunting, prosperity, and possibly fertility, as boars were potent symbols in Celtic culture. Evidence like the Euffigneix statue (a god with a boar relief) suggests his veneration.
Kamapua'a (Hawaiian Mythology)
A demigod in Hawaiian tradition, Kamapua'a is known as the "Pig God." He can shapeshift between human and pig forms and is tied to agriculture, fertility, and wild nature. Born to a human mother and a divine father, he’s a trickster figure who often clashes with the volcano goddess Pele. Commoners revered him for his connection to farming and the land, though he’s not a "god" in the supreme sense.
Artwork by Hawaiʻi Artist Dietrich Varez
Shen Zhu (Chinese/Taiwanese Hakka Tradition)
Not a deity in the traditional sense, "Shen Zhu" (God Pig) refers to pigs ritually fattened in Hakka ceremonies, such as the Yimin Festival in Taiwan. These pigs, raised to enormous sizes, are sacrificed to honor local deities or ancestors, symbolizing abundance and devotion. The practice reflects a cultural veneration of pigs rather than worship of a pig god.
A shen zhu (holy pig) displayed at a temple festival in Linkou.
Shen Zhu (Holy Pig), Linkou, North, Taiwan (2020), A shen zhu (holy pig) displayed at a temple festival in Linkou. Photo by Nick Mayo
Freyja and Freyr (Norse Mythology)
In Norse mythology, the Vanir gods Freyja and Freyr are associated with boars. Freyja rides Hildisvíni ("Battle Swine"), a boar with possible magical qualities, while Freyr owns Gullinbursti ("Golden Bristles"), a boar with glowing bristles that pulls his chariot. Boars symbolized fertility, prosperity, and warrior strength, though the gods themselves are not pigs.
Artwork by David Wentworth
Set (Egyptian Mythology)
The Egyptian god Set, associated with chaos and storms, is sometimes linked to pigs or boars in later myths. In one story, he transforms into a black boar to harm Osiris, contributing to the pig’s negative reputation in Egyptian culture. While not a "pig god" per se, this association influenced pork taboos.
Calydonian Boar and Erymanthian Boar (Greek Mythology)
These are not gods but divine agents. The Calydonian Boar was sent by Artemis to punish King Oeneus for neglecting her worship, leading to the famous Calydonian Boar Hunt. The Erymanthian Boar was captured by Hercules as one of his Twelve Labors. Boars in Greek myth often represent chaos or challenges posed by the divine.
Venerated Pigmen and Human-Pig Hybrids
Zhu Bajie (Chinese Mythology)
A major character in the novel Journey to the West, Zhu Bajie ("Pig of the Eight Precepts") is a human-pig hybrid with a pig’s head and human body. Once a heavenly marshal, he was banished to Earth for misbehavior and reborn as a pig-man. While not a god, he’s a beloved figure in Chinese folklore, symbolizing gluttony, loyalty, and redemption. Some folk traditions venerate him informally.
Pigmen in Celtic and Irish Lore
In Irish mythology, swineherds (often semi-divine or magical figures) tend sacred or supernatural pigs. For example, in the Táin Bó Cúailnge, swineherds wield magical powers and prophesy. These figures blur the line between human and pig-like beings, reflecting the pig’s revered status in Celtic society, though they’re not explicitly hybrids.
Varahi (Hinduism)
A goddess in the Hindu Tantric tradition, Varahi is one of the seven Matrikas (mother goddesses) and has a sow’s head on a human body. Associated with the god Varaha, she embodies strength, protection, and fertility. Worshipped in esoteric rituals, she’s depicted wielding weapons and riding a buffalo, symbolizing her fierce nature.
Nachzehrer (Germanic Folklore)
A type of undead creature, the Nachzehrer is not a deity but a folkloric hybrid. It’s said to shapeshift into a pig form after death, devouring its own shroud and spreading plague. While not venerated, it reflects a cultural fascination with human-pig transformations tied to the supernatural.
Orcs and Seeq (Fantasy Settings)
In modern fantasy (e.g., Final Fantasy series), pig-like humanoids like the Seeq or orcish pigmen appear as races. These draw from mythological traditions of pig-associated beings, though they’re not worshipped. They echo older tropes of pigmen as brutish or earthy figures.
Cultural Context and Themes
Symbolism: Pigs and boars often symbolize fertility (due to their large litters), prosperity (as a food source), and strength (boars as fierce warriors). However, they can also represent chaos or impurity, as seen in Egyptian and Judeo-Islamic traditions.
Hybrids: Human-pig hybrids tend to appear in trickster or liminal roles (e.g., Zhu Bajie, Kamapua'a), bridging human and animal realms, often with moral ambiguity.
Veneration: True "pig gods" are rare; more often, pigs are sacred to deities (e.g., Demeter in Greece, Cerridwen in Celtic lore) or used in rituals (e.g., Roman sacrifices, Shen Zhu).
This overview spans documented mythologies—Hindu, Celtic, Hawaiian, Norse, Chinese, and more—showing the pig’s complex role worldwide. While pig gods exist, venerated pigmen or hybrids are often folkloric or secondary figures rather than central deities.
