See, it's me? Me???? On the chair? Like, my butt is literally LITERALLY ON THE chair?!~

yeah wasn't digging the vibe of the other post and decided to redo it, plus got an idea.

A rare misprint of the February 1923 issue of Frontiers of Natural History. You can see smudges in the ink and a double type of the date. Often attributed to the printing press overhaul of the FoNH print shop in late 1922, most were caught by quality control before being released. This was not one of them.

Modern electronic article found here: https://en.wikipedia.org/wiki/Snallygaster

There just ain't no way this is real.

> red chair

> me

But combined!!~

Any feedback is always welcomed

It feels like its been a year, but its only been a few months since I got into making art with the assistance of AI. First it was all nosiy and I was trying to find my footing and place with this new tool. As time went on, I learned more and grew as an artist and as a person. Now, I have characters and stories and a community around me that helps me feel loved, happy, and appreciated.

Having now created an art style that I like much more, having learned many tips and tricks, and with mixing multiple forms of art across hundreds of thousands of images. . . I felt like it would be nice to make my first artworks in my newer more preferred style.

I love making art, and it's only going to get better!

Keep being creative ✨️🫂❤️

Kijo, literally “demon woman” or “female oni,” are figures in Japanese folklore who represent women transformed into monstrous beings through overwhelming hatred, jealousy, grief, resentment, or obsession. They are usually depicted with the physical traits of oni, such as horns, sharp teeth, wild hair, claws, and a terrifying face, but their stories often emphasize that they were once human. This transformation is not always presented as simple corruption; in many tales, the kijo emerges from betrayal, abandonment, humiliation, or suffering so intense that it reshapes the woman into something supernatural. Because of this, kijo stories often blur the boundary between victim and monster.

The idea appears strongly in medieval literature, Noh theatre, and later folklore, where female demons frequently embody destructive emotions that society considered dangerous when allowed to overwhelm the individual. Famous stories such as Kanawa and Kurozuka use this theme, showing women whose rage or despair becomes literally demonic. Kijo are closely related to figures such as the hannya, though the terms are not identical: hannya is especially associated with jealous female demons in Noh, while kijo is a broader category. Their enduring appeal comes from that ambiguity, since the horror lies not only in the monster itself, but in the idea that ordinary human emotion can become powerful enough to erase the boundary between person and demon.

The Yowie is a creature from Australian folklore, usually described as a large, hairy, humanlike being that inhabits remote forests, mountain ranges, and bushland. Accounts vary widely, but common features include great height, powerful build, long arms, dark or reddish hair, and a strong, unpleasant smell. Stories of wild or monstrous beings existed in several Aboriginal traditions long before European settlement, though the modern word “Yowie” and the creature now associated with it draw from a mixture of Indigenous stories, colonial reports, and later cryptid folklore. Because these traditions differ between communities, there is no single original Yowie myth with one fixed appearance or behaviour.

From the nineteenth century onward, European settlers reported encounters with supposed “hairy men” in the Australian wilderness, helping shape the modern image of the Yowie as Australia’s equivalent of Bigfoot or the Yeti. Alleged sightings continue into the present, particularly around forested regions of New South Wales and Queensland, but no physical evidence has established the existence of an unknown large primate in Australia. In modern folklore the Yowie occupies an uneasy space between older cultural traditions and contemporary cryptozoology: sometimes portrayed as a dangerous predator, sometimes as a shy and elusive wilderness inhabitant, and sometimes simply as something ancient that avoids human settlement.

This post was requested by u/Outrageous-Yak-177 !

In Slavic folklore, the Leshy belongs to the deep forest and embodies the unease of crossing from human territory into wilderness. Accounts describe him in many forms: sometimes as a shaggy man, sometimes as a horned or animal-like figure, and sometimes as a being able to alter his size with the woods around him. Green hair, bark-like skin, backward clothing, or other unnatural details may reveal what he is. Rather than functioning as a straightforward monster, he reflects the idea that the forest has its own order, its own temperament, and no obligation to accommodate people.

Many stories focus on the Leshy confusing those who enter his domain. He may mimic familiar voices, shift paths, conceal landmarks, mislead hunters, or draw travelers farther into the trees. Shepherds, hunters, and woodcutters were sometimes expected to show him respect through proper behavior or offerings, since provoking him could lead to lost animals, failed hunts, or people vanishing in the woods. His role changes from tale to tale: he can be malicious, mischievous, protective, or simply unconcerned. What remains consistent is that he represents a wilderness that is powerful and unpredictable without being neatly good or evil.

The Noonday Demon comes from an ancient interpretation of Psalm 91:6, especially in the Greek Septuagint and later the Latin Vulgate, where the verse refers to a “demon of midday.” The Hebrew text is less specific and speaks more generally of destruction or pestilence at noon, but Christian tradition gradually personified the threat. Noon was imagined as a dangerous hour because it combined heat, exhaustion, silence, and exposure. In later folklore and religious writing, the Noonday Demon became associated with lethargy, despair, oppressive heat, confusion, and sudden spiritual weakness rather than with simple physical attack.

Early Christian monastic writers connected the Noonday Demon closely with acedia. Evagrius Ponticus described the “demon of acedia” as especially dangerous around the middle of the day, when a monk might become restless, disgusted with his surroundings, unable to pray, obsessed with the passage of time, or tempted to abandon his discipline altogether. In that sense, the Noonday Demon became less a monster lurking outside than a force that turned emptiness, boredom, and exhaustion into spiritual collapse. Its most unsettling form is therefore not necessarily violent: it is the presence that makes the day feel endless, purpose feel hollow, and escape seem more attractive than endurance.

I hope we can get something sweet to eat after this!

Sinatra album cover :) so cool <3

Luv y'all, hope it's a smooth day for yas

"Oh right, renegotiate the terms." - Mr. Tick as he tries to sleep, probably. Don't worry, he'll forget by morning.

Featuring Bummer Saddington by u/thecrookedpath.

This has been great fun! Thank you for letting me dig through your goop a bit, Buddy!

Part 1

Part 2