Spirits in Restrooms

In Japan, just in the last 70 years folklore about spirits that lurk in girl’s school restrooms have become popular.

These spirits are said to haunt specific stalls in these school restrooms.

These stories became so widespread across Japan twenty years ago—teachers across the country had little girl’s refusing to use the toilets at school.

This situation was eased when a policy was set forth that all young girls should go to the restrooms with a partner—so they were not alone.

One of the most widespread tales is about a female spirit called Hanako-san. It is said this young spirit haunts 3rd-floor school restrooms. She is seen in the 3^rd stall.

Hanako-san.

Children were told if they don’t see this spirit all they had to do is knock 3 times—many stories state this spirit is a demon—and call her name. Then Hanako-san would appear once they open the stall door.

Some stories state she is a little girl that wears a red skirt. Various regions of Japan describe her differently. One story states she has a bloody hand that she uses to grab her victims with. Another states this spirit is a lizard that devours its victims.

In tamer versions, this spirit just wants a friend—but in most, it is stated Hanako-san drags her victims to hell through the toilet in this stall.

The origin of this tale began during World War ll. It is said Hanako-san was a young schoolgirl who while using the toilet was killed when a bomb was dropped on her school. It is said she has been trapped in schools ever since.

Kashima Reiko

A second spirit, said to haunt girl’s restrooms in schools is called, Kashima Reiko. This spirit was cut in half by a train. Her disfigured spirit has haunted school restrooms since.

It is said as female students enter the stall where she lurks, she asks them where her legs are. If she is not satisfied by their answer—which I imagine is never—she rips their legs off.

Yet a third spirit that is said to haunt school restrooms is a male entity. This spirit is called Aoi Manto or just Manto.

It is said he lurks in the last stall. This spirit also asks his female victims a question. Do you want red or blue paper?

If the young student says “red” he then slashes their neck and back with a blade—killing them. If they respond “blue” he kills them by hanging.

One can understand why young female students in Japan are scared to use their school toilets.

Yosemite Indian Museum

Half Dome and Merced River in fall.

Nestled in the mountainous terrain of the Sierra Nevada in California, the 1,200 squares miles that encompass Yosemite National Park was first preserved in 1864 by Abraham Lincoln. The park opened in 1890.

At the beginning of this month, Yosemite commemorated its 125 anniversary.

Yosemite is known for its spectacular waterfalls, valleys and mountains. It offers grand meadows, ancient sequoias trees, lakes and streams and some of the world’s best rock climbing. Four million people visit the park every year.

The areas first inhabitants were Native people—the Tsa’lagil or Miwok. The park first celebrated this fact with the establishment of the Indian Village in 1920. Today, nearby this village is the park’s Indian Museum.

Yosemite Museum

According to Antonio R. Garcez’ book, American Indian Ghost Stories of the West Yosemite Park and this museum are both haunted by Native Americans.

The spirits of these Indians are seen moving throughout the park. Some are even heard singing. Reports of this activity are common near streams and waterfalls.

One female Native American park ranger and storyteller states that in the corner of the Indian Museum building there is an Indian burial ground. This location is not widely shared—out of respect for the dead.

This park ranger feels that other spirits are drawn to this area because the museum displays fine artifacts, such as baskets *, that these spirits are proud of and attached to.

* These baskets are valued at between 10,000 and 15,000 dollars.

Shadow people are seen in this museum as well as display lights tend to flicker. But by far the most compelling activity revolves around the museum’s mannequins.

This paranormal activity has startled more than one person.

These mannequin’s faces were cast or molded from real Native American’s faces that were deceased at the time.

Mannequin

An unusual sound often heard in this museum is the shrieks of visitors. When they are approached to find out what is going on they all describe seeing various mannequin’s heads turning and looking at them.

Other reports include details of these mannequin’s eyes and mouths moving.

What is interesting about this activity is the fact that the local Native Americans believe that it is disrespectful to stare or look straight at the spirits of the deceased.

Sweden’s The Spirit in the Glass and Black Madame

The Spirit in the Glass is Sweden’s version of a Ouija Board. Teenagers mostly participate in this activity. A large piece of paper or cardboard is used as the surface. A glass is used as a template to draw circles, within these circles are placed the letters of the alphabet and the numbers 0-9. The words: Yes, No, I Don’t Know, Start and Finish are written as well.

This glass is then used as the plancette. Before starting this glass must be warmed up. The teens do this by rubbing it between their hands, breathing on it, or warming it with a candle that has been lit.

It is warned that this activity should never be done in a room that has mirrors for the spirit can appear within this mirror--which will upset it.  This spirit then will shatter the mirror into pieces.

The teens place The Spirit in the Glass in a dark room with only candles for light. The young participants after warming the glass take turns asking a question by placing the open rim of the glass next to their mouths and whispering their question. It is then placed open rim down on the paper.

The participants place their fingers on the bottom of the glass as the answer is spelled out. If no answer is given the glass usually just tips over.

There are strict rules as to what question can and cannot be asked. For instance, the participant should never ask, “When will I die?” or “Can I speak to the devil?”

One legend is told about a young man who broke one of these rules. He asked when he would die--the glass moved to the number “4” and then to the number “0”--so 40 years old. Eerily years later to the day he died when he committed suicide by hanging himself at the age of 40.

Black Madame, Come Out!

Black Madame is the Swedish version of “Bloody Mary.” But “Swedish children are more dismissive of spirits” so their version of this game is not as scary.

The traditional game involves Black Madame or in Swedish Svarta Madame appearing after a child stands in front of a mirror and states 12 times “I don’t believe in you, Black Madame.”

Yet another version involves them chanting into a bathroom mirror “Black Madame, Black Madame, daughter of the devil show yourself.” As they chant this phrase they splash water on the mirror.

This chanting is most often done on a “dare” just like Bloody Mary.

If Black Madame appears in the mirror it is said she has green hair, red teeth and luminous yellow eyes.

Other names for her include: Bloody Black Madame, White Madame, Dirty Madame and Creepy Madame. In the 1970s some Swedish children adopted the European names of “Mary” and “Black Molly”--but the term Svarta Madame is still used widely in Sweden.

This game actually originated in Europe centuries before the European, Swedish or American children’s versions. It was a fortune-telling game--which involved “mirror gazing.”

The Spirits of Sand Creek Part ll

On the morning of November 29, 1864, 150 women, children, and elderly Cheyenne and Arapaho Indians were slaughtered along the Sand Creek located 180 miles south of Denver in Colorado. 

I tell the story of this massacre in my post The Spirits of Sand Creek Part I. This massacre left behind the spirits of many of these victims.

Location of massacre

Not long after this slaughter a buffalo hunter, Kipling Brightwater who was camped on the Sand Creek awoke one morning in December of 1865 to see a Cheyenne camp nearby.

He immediately went to the closest outpost Fort Lyon to report that over 100 Indians were camped close to the fort. Scouts were sent out, but there was no trace of this Cheyenne camp found.

People started to say Brightwater was delusional or “hung over.” But the following November Brightwater once more saw this Cheyenne camp in the same place. This time he saw teepees, animals, fires, and people, so he rode to the field but as he drew near, this mist-shrouded the camp just disappeared. He then heard a woman crying.

He again was not believed--that is until other buffalo hunters started to report seeing what Brightwater had described.

These hunters often went for their rifles but stopped when they noticed the camp was eerily quiet.

They found it unusual that the large camp appeared to have no movement. They stated the Cheyenne stood very still by their teepees--as if frozen in time. But not all the activity seems to be just "residual" in nature for these same men reported these Indians stared at them in an “accusatory manner.”

Hunters, trappers and eventually travelers all continued to report sightings of this camp. Many said that as they stood and watched the entire camp would just disappear. In 1896, and then in 1902 attempts were even made to photograph this camp but with no success.

In 1911, a woman heard a baby crying along the Sand Creek, but when she searched, she found no one. Many others reported hearing babies crying in the area. Some have reported hearing dogs barking and children shouting when neither was around. Voices and chanting are often heard, but these sounds stop as quickly as they start.

Sand Creek Memorial 

The area around where the massacre occurred also evokes some pretty intense emotions. People come away with feelings of dread and cold chills. Others report feelings of being watched.

As recently as 1958, and 1997 people who have entered the area report feelings of acute pain and anguish.

One archeological team who were digging in the area reported that several of their members had to leave because they were overwhelmed with feelings of grief and sadness.

Here is the link to the first part of this post The Spirits of Sand Creek Part I.

The Spirits of Sand Creek Part l

On a bitterly cold snowy November morning in 1864 the Colorado 3rd and 1st Cavalry, more a militia than a military unit, committed murder. The victims of this atrocity were mostly Cheyenne woman and children who were slaughtered for greed, revenge and shallow political aspirations.

Native peoples in American especially during the westward expansion were considered less than human--“savages.”

The true story of the massacre at Sand Creek makes one wonder-- Who were the real savages?

Chief Black Kettle

Black Kettle one chief of the Cheyenne people at first like many warriors resisted and fought the white mans' invasion. But with experience came wisdom--he was a true leader who realized that to make peace was best-- for the survival of his people was paramount.

His compromise to attain this goal found his people confined to a small patch of land that bordered Kansas and Colorado where there was no game to hunt and where more and more white people encroached. The Cheyenne starving were forced to beg food from white settlers.

To make matters worse several unscrupulous and corrupt Indian Agents who were entrusted to dole out supplies and provisions that the U.S. Government sent as part of the 1861 Treaty of Fort Wise, instead sold these goods for their own profit.

The Cheyenne’s way of life--their very survival--depended upon their ability to hunt. Their tradition was to follow the buffalo. The Cheyenne now desperate started to send hunting parties into territory the white men had claimed as their own.

The stage was set for a series of events that caused the massacre at Sand Creek.

In the spring of 1864, a band of Indians, not connected to Black Kettle, murdered and scalped a farmer, by the name of Hungate, his wife, and their two young children. Their mutilated bodies were brought to Denver City--now Denver-- where everyone looked upon them in horror. The people of Denver City now wanted revenge.

Territorial Governor of Colorado
John Evans

In the summer of 1864 Colorado’s Territorial Governor, John Evans issued an order that all Indians should report to the nearest fort and surrender their weapons. He stated in exchange for this they would receive provisions and supplies and they would be shown how to grow crops.

In another twist of fate, the Cheyenne did not hear about this demand until 3 months after it was issued. By the time they reported to Fort Lyon they were already viewed with suspicion.

The Cheyenne were then sent to Sand Creek 40 miles from this fort and told to wait for provisions and supplies.

More fuel was added to the fire when John Evans received information that the Sioux and Cheyenne were gathering at Smoky Hill. It was reported they were going to attack Denver City, which at the time had a population of 15,000 people.

Evans twice requested that the U.S. Government send 10,000 troops--he was convinced that an attack on Denver City was imminent. But the Civil War still raged and the U.S. had no troops to send.

Evans had major political ambitions--he ran for Congress but when Colorado Territory residents voted down a bid to become a state he removed his name from the ballot. After the U.S. refusal to send troops, Evans sent out a request for civilian volunteers. Hundreds of men stepped forward. *

Colonel Chivington

The man who became this civilian militia’s leader was a Methodist minister, Colonel John M. Chivington ** who also had major political ambitions--he had run for Congress as well.

In response to the question, "Should the children be spared?" Chivington an Indian hater, once said to a group of people “nits make lice” nits according to Chivington were Indian children.

At the end of November, Governor Evans ordered the militia attack. Chivington led 700 men to a place on the "Big Sandy" called Dawson’s Bend. It was here the Cheyenne and Arapaho camped--waiting for the provisions promised.

At dawn on the morning of the 29^th a member of Black Kettle's group saw the white men riding in-- he alerted Black Kettle who then raised both the U.S. Flag and a white flag of truce--Chivington and his men saw these flags but ignored them.

The camp contained mostly women, children and the elderly for the able-bodied men were out hunting or at the larger camp further north. For six hours the militia proceeded to rape, slaughter and mutilate the bodies of 150 Indians. They then plundered the camp.

Nine of Chivington’s men were killed, another three dozen were wounded. A few Indians did escape including Black Kettle who managed to go back and rescue his wife.

Twelve days later Chivington's men returned to Denver City to a “heroes” welcome. They paraded decapitated Indian heads and other dismembered body parts up and down the streets proudly. These "souvenirs" were then displayed in a Denver City saloon for months afterward. ***

Later, Major Scott Anthony among many others openly “distained” the fact that Chivington and his men had not pursued the Cheyenne further north to the larger encampment where most of the Indian men were.

The U.S. Government investigated the massacre at Sand Creek. The hearings were widely covered leading to a national outcry of shock and outrage. Governor Evans who had ordered the bloody attack found his political career in ruins--he was forced to resign as Governor. But he recovered and played a major role in bringing the railroad to Colorado. 

Chivington who pointed fingers and misrepresented the facts found his reputation ruined. After this he attempted several new ventures--most were unsuccessful.

This betrayal of promises and slaughter resulted in the Cheyenne and Arapaho banding together with the Sioux in1865. They spent years killing the Vehos (whites) in an attempt to drive these emigrant settlers off their land.

Black Kettle continued to counsel peace even as other Cheyenne sought revenge. Tragically, four years after Sand Creek in November of 1868 Black Kettle and his wife were killed by Custer's troops. They were camped on the reservation living peacefully at the time.

The story of the Sand Creek massacre is one more historical reminder of the sorrow inflicted on America’s native people.

Ever since the massacre at Sand Creek spirits have haunted the area. In The Spirits of Sand Creek Part ll, I share some of these stories.

* These volunteers were called "100-daysers" because they signed up to fight the Indians for just 100 days.

** Before Sand Creek, in 1862 Chivington had led the Colorado volunteers into New Mexico Territory and defeated the Confederate soldiers at Glorieta Pass. I wrote about this battle in another post entitled, New Mexico: The Ghosts of Glorieta Pass. I didn’t mention Chivington's name--for good reason.

*** Today several of these souvenirs are at the Smithsonian.

Here is a short version of an award-winning documentary about the Sand Creek Massacre where descendants of these Indians discuss this tragedy.

Winchester: The Sad Widow

Sarah had lost her one-month old baby daughter and then her husband to tuberculosis in the same year. As if this grief was not enough, Sarah also carried a burden that she rarely spoke about. 

She approached a Boston friend, anxious and not sure what to do next. This friend knowing she had the financial means suggested that a fresh start and a new home might help ease part of Sarah’s burden. 

Taking this advice, Sarah left her home in New Haven, Connecticut, and headed west.

Wealthy, she bought a home that was already under construction and made plans to change it according to her Boston friend’s advice. 

It wasn’t long before she was able to host dinner parties at her table that seated twelve. She took pleasure in picking out only the finest wines from her cellar. 

She spent most evenings in the home’s grand ballroom. This area was her pride and joy. Despite arthritis in both hands, she played her piano or organ regularly.

She hired the best carpenters in the area to build her home with care. Sarah retained these carpenters, so they were always ready to change something to her liking. 

As time passed her home became larger. Sarah slowly became a recluse. She lived in this home for forty years until she died at the age of eighty-two in 1922. 

She left her home to her beloved niece.

This widow’s story could apply to many except for the unspoken burden I mentioned. 

Sarah was a firm believer in the Victorian Spiritualism movement. Her Boston friend was a Medium whose advice was to build a house large enough to contain the “spirits” that plagued Sarah. 

These spirits were the ones who wanted her to move west. Once in San Jose, California Sarah hired twenty carpenters to work around the clock on her home for forty years. 

This was done to confuse these spirits so they could not find her.

When Sarah entertained in her dining room, it was these spirits that were her guests. 

She picked out the finest wines for these dinners until she saw a black handprint on the wine cellar door and had it walled up forever. 

The guests Sarah played her music for were these spirits. 

She became obsessed with the number thirteen. She had thirteen steps built that led to nowhere. In her sewing room, she had thirteen windows and doors built. She had thirteen bathrooms built. 

The will she left for her niece had thirteen sections, and Sarah signed it thirteen times. By the time Sarah died her Victorian-style mansion, it had one-hundred and sixty rooms.

So was Sarah insane? Or was she driven by guilt? Did these spirits force her to keep changing her home for forty years? 

What did she do in her life to have such a burden? 

It was not Sarah but her father-in-law’s doing for he manufactured and sold the Winchester rifle that bore his name. This rifle killed countless people. He made a fortune in the process, and this wealth was passed on to Sarah Winchester. 

She felt part of her penance was to lose her baby and husband. 

Because of these spirits who haunted her--she spent most of her life in fear. She believed they all were the victims shot by the Winchester rifle.

In Sarah’s will, she requested that these spirits should always be welcomed and provided for. 

In 1923 the Winchester House was opened to the public. Many employees who have worked at the mansion can attest to the fact that these spirits are still around. 

Winchester House is considered one of America’s most haunted. Witnesses state that the “ghosts” that reside at the mansion are mischievous in nature.

A caretaker late one night heard footsteps then breathing. He listened to a screw slowly turning then he heard it drop to the ground. When he turned on the lights, he didn’t find this screw. 

One longtime employee felt that one ghost was targeting him. One night just after he locked the heavy gates that enclose the Mansion’s courtyard and set the alarm, he turned to find them unlocked. 

What puzzled him was the alarm had not gone off.

Yet another night as he shut off all the lights and left, he noticed as he walked to his car all the lights on the third floor where on. He felt that he might have forgotten to turn off one light but an entire floor? 

One morning as he entered his office in the mansion, he found all the papers on his desk where soaked. His pencil cup was filled with water. It had lightly rained the night before, but when his office was checked it was found, there were no leaks.

Several tour guides have had their own unique experiences. Part of their duties includes cleaning and maintaining the mansion. 

In the late 1980s, one guide was in one of six kitchens in the home cleaning. She smelled what she thought was chicken soup cooking. This was odd because this kitchen had not been used for years.

 She saw what she thought was steam coming off the stove, so she walked over and placed her hand above this area. She drew back as she felt something hot on her hand. She checked, and the stove wasn’t on.

Another tour guide leading the last group of the day around the second floor was going through her script when she heard her named called. 

When no one chimed in, she asked if someone had a question. They replied, no. As she continued her presentation, she heard her name called once more. This time when she questioned the group, they all looked confused. 

After this every time she began to speak, she was interrupted. She asked the visitors if they had heard her name being called. No one had. Frustrated she left her group to check the rest of the floor and the stairs --no one else was on the second floor.

For eighty years the mansion had areas that were off-limits to visitors, but in more recent years this changed when the Winchester House began hosting what they call “Behind The Scenes” tours. 

In preparation for this tour, guides started clearing out and cleaning the basements. During this time, several of them encountered the same ghost. 

They all saw a man they didn’t recognize with dark hair, a mustache, and wearing white overalls. He was seen pushing a wheelbarrow.

When these guides approached their supervisors to report this man they were told no one of that description was working on the property. 

This caused a lot of confusion because security is tight at the mansion. 

The mystery was solved as the gardener’s tool shed was cleared out for one of these new tours. An old photograph was found that showed several of the carpenters that worked for Sarah for many years. 

When this photo was passed around several of the tour guides who had seen the man with the wheelbarrow identified him as one of the men in this old photo.