Hello all! This was requested of me a while ago – a translation of Colonel Marchand’s account of encountering a mysterious animal – an okapi – in the wild. The original version can be found here. Image from here. Any translation errors are my own.

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Colonel Marchand, who, as captain, commanded the Congo-Nile expedition, communicates to me some very curious details on the Okapi which demonstrate the presence of this animal several hundreds of kilometers north of the Semliki River, around which it was discovered for the first time in 1900. This information, which is of the most perfect authenticity, seems interesting enough for me to bring it to the knowledge of the scientific public.

It was on June 16 1890, in the immediate neighborhood of 9° latitude North and 27° 30′ longitude East (Paris meridian), right in the middle of the vast swampy depression of Bahr-el-Gazal, that the officers of the vanguard of the Congo-Nile expedition, having at their head Captain Marchand, encountered an animal that they took for an unknown Antelope.

Here is the passage of the expedition’s travel diary that Mr. Marchand wished to copy for me. After 4 days of navigation on a marsh, the little flotilla left an endless forest of thorny reeds and managed to enter a small lake.

“16 June, at 11 and ½ hours. – All boats of the flotilla have left the great reed bed and gathered in the small lake. Its breadth is no more than 12 to 1400 meters; its length, difficult to estimate from our vantage point, could be estimated to measure 4 or 6 kilometers. Its bank, or rather the perimeter of its vaguely triangular shape, is formed by the edge of the thicket of floating grasses and reeds which we just escaped and which from here seem to envelop us hermetically.

However, we notice a bank of earth or mud of a whitish color, in the form of a little island, 25 to 30 meters in diameter, completely bare, in the middle of the lake, a few hundred meters ahead of us. Beyond, on the south bank, a few Elephants and a herd of Antelopes grazing also indicate the presence of land.

Afternoon ½. – Stopped alongside the small island to have lunch. The whitish color is due to a thick layer of guano deposited there by the countless flights of aquatic Birds that were, at this very moment, quite occupied fishing in the lake.

At 1 o’clock, we continue our movement. The tirailleurs on guard in the first boat almost immediately report, amongst the herd of Antelopes noticed earlier, an individual absolutely different from the others, its shape, its coat, and its gait totally abnormal for the species and for the region. I do not recall ever having seen anything like it in Africa. I order the flotilla to stop its movement, and, armed with a rifle, I go in a light canoe, by means of which I will try to approach the strange animal in order to capture it. I have a hunch that natural history might be interested in the success of my attempt.

But the eminently muddy character of this entire curious lacustrine region makes the depths vary suddenly from 9, 12, and sometimes 15 meters, up to 0.20 m and even less, as the guano island attests.  At approximately 200 meters from the Antelopes and the edge of the lake, my canoe is effectively stopped and trapped in a bar of thick and foul-smelling mud. I can no longer advance, and there is no trying to set foot in that which is neither earth, nor water, nor liquid, nor solid.

From this vantage point I perfectly discover the strange object of my greed. The animal gives at this moment manifest signs of agitation and worry and would have certainly fled already, if the other individuals of the its herd, less timid than it, did not continue to graze peacefully on the stems of reeds and ambatch that form the lacustrine vegetation.

It is big! Much bigger than the others – at least 1 m. 50 at the withers. The color of its coat, the most striking detail at first glance, is a distinct fiery russet, with white spots on the chest that I can see poorly from here.

Were it not for a pair of enormous ears, greyish with reflected light, strangely shaped, and which I almost took for the horns of a Kashmir Mouflon, one could believe oneself, from the general form, to be in the presence of the svelte Donkey of the neighboring region of Abyssinia: the Zebra. But, by the swollen form of the snout and of the head as well as the presence of two curious little horns or protuberances on the crown, it recalls as well the young Giraffe. Certainly, this variety of Antelope – if Antelope it be – is still unknown and undescribed in naturalists’ collections. It seems even foreign to the herd of other Antelopes that it accompanies, more than it makes part of it. It is also more wary and more skittish.

I am furious that I cannot approach it to try to capture it. But even supposing I could shoot it down with one shot of my rifle from where I found myself, the depths of the liquid mud would stop me from recovering the carcass. I must content myself with targeting it… with my telescope.

At this moment in my mental soliloquy, the Antelope-Donkey-Giraffe Calf abandons its companions and runs off – so to speak – like a Zebra [the expression “filer comme un zèbre”, “running off like a zebra”, means “run quickly”]. To square things with my conscience, and in an instinctual hunter’s movement, I fired a bullet that did not reach its mark.

I returned, empty-handed, to the flotilla where my companions Baratier, Emily, Landevoin, Venail had borne witness, with an interest identical to mine, to the failure of an attempt where the naturalist alone had been engaged.”

From this unpublished account it is incontestably clear that the animal seen is indeed an Okapi, that the individuals, uncommon besides, seem to seek relative security among less suspicious and shy animals than them, but that they remain exclusively in marshy and lacustrine regions, among the great reeds, grasses, papyrus, and ambatch.

The testimony of Colonel Marchand and his mission companions allows us therefore to extend at minimum 3 degrees, or 600 kilometers North, the habitat range of the Okapi, which was once thought to be narrowly localized near the Semliki. This fact is also very easily acceptable given the topography of the region. Mr. Marchand also adds that he has reasons to believe that the maximal southern range of the territories occupied by the Okapi must be between the 12th and 13th degrees of latitude North; it is probable that that is where that Nilotic depression and the swamps that fill it end.

One question is asked: is it the Johnston’s Okapi or another species? That is what new explorations will teach us, probably soon.

From this interesting communication I will draw complimentary conclusions for the taxidermists of the Muséum who were able to elevate their profession into an art. The reconstruction made at the Muséum is the exact expression of truth for the pose, the shape of the body, the look, the way its head and ears are carried, for thus from a simple reproduction of a photograph (by Mr. Manteaux), representing the Okapi of the Galleries in profile, Mr. Marchand recognized the animal that had so intrigued him at Bahr-el-Gazal. Besides, the expression he uses, Antelope-Donkey-Giraffe Calf, indicates well that an extreme resemblance with the Giraffe struck him at first sight, and this completely justifies the reconstruction that was made in the taxidermy laboratory of the Muséum by the adept chief of work, Mr. Terrier. We can thus affirm that the taxidermy mount is in no way inferior to those made from animals whose shape and pose we know in the minutest detail.

References

Menegaux, M. A. (1905). Sur la présence de l’Okapi au Bahr-el-Gazal. Bulletin du Muséum National d’Histoire Naturelle, 11, 381-383.

Wishing you a merry Christmas and a happy New Year from ABC!

What better than to mention a seasonal being? Below are a depiction of the Callicantzari by James Lewicki for the December 19, 1955 issue of LIFE Magazine… and a correction sent by Nicholas R. of New Haven, CT in the January 9, 1956 issue.

Snawfus

The Snawfus is an albino deer from the folklore of the Ozarks in Arkansas and Missouri. It has supernatural powers but is not dangerous. Some say it can jump into the treetops with ease, while others grant it feathery wings that along with to fly without making a sound, much like an owl. Some accounts give it flowering boughs for antlers.

Leila A. Wade of Republic, Missouri, extensively studied the snawfus, and reported that it gave off spirals of blue smoke. The blue smoke emitted by the snawfus drifted off and cloaked the Ozark hills in a magical blue haze, which can still be seen in autumn.

References

Randolph, V. (1950) Fabulous Monsters in the Ozarks. The Arkansas Historical Quarterly, 9(2), pp. 65-75.

Rayburn, O. E. (1960) Some Fabulous Monsters and Other Folk Beliefs from the Ozarks. Midwest Folklore, 10(1), pp. 27-32.

Tripodero

Variations: Collapsofemoris geocatapeltes (Cox)

The Tripodero of the Californian chaparral and foothills defies all scientific attempts at classification. Its small, strong body stands on two telescopic legs, with a kangaroo-like tail balancing it behind. As its legs can be collapsed or extended at will, the tripodero can stand tall over the brush, or crawl easily through the undergrowth. The tripodero’s face is all nose, with a storage pouch in its left jaw.

When a tripodero sees potential prey from its elevated vantage point, it sights down its snout and fires a clay slug, a supply of which is kept in a cheek pouch. Tripoderos have perfect aim and shoot with pinpoint accuracy. The clay pellet stuns the victim, allowing the tripodero to come in and devour it, bones and all.

Unlike other fearsome critters, the tripodero is associated primarily with construction sites, railroads, and engineering projects.

References

Brown, C. E. (1935) Paul Bunyan Natural History. Madison, Wisconsin.

Cox, W. T. (1910) Fearsome Creatures of the Lumberwoods with a Few Desert and Mountain Beasts. Judd and Detweiler, Washington D. C.

Dorson, R. M. (1982) Man and Beast in American Comic Legend. Indiana University Press, Bloomington.

Tryon, H. H. (1939) Fearsome Critters. The Idlewild Press, Cornwall, NY.

Crowing Crested Cobra

Variations: Njoka Tambala (Malawi); Bubu (Shupanga, Mozambique); Hongo (Ngindo); Indlondlo (Zulu); Inkhomi (“Killer”, Nyakyusa); Kovoko (Nyamwezi); Limba (Chitipa District, Malawi); Nguluka (Chitipa District, Malawi); Ngoshe (Bemba); Noga-putsane (“Goat-snake”, Botswana); Songo, Songwe (Yao); Black Mamba, Dendroaspis polylepis

Crowing Crested Cobra is a blanket term used for a number of crested, noise-making venomous snakes. It is one of the most widespread legends in East African folklore, and it is also known from the West Indies, especially Jamaica and Santo Domingo.

A crowing crested cobra is a snake similar to a cobra with a crest on its head and capable of making sounds like a rooster. Those sounds range from crowing to clear bell-like notes to bleating. Sometimes wattles are present as well. The snake is venomous and very dangerous.

Livingstone reported the death of a little girl in Mozambique caused by an enormous snake that dashed at the child, bit her, and made off into a hole. This snake was known as Bubu to the people of the area, and they describe it as twelve feet long, dark with a dirty blue color under its belly, and with red markings on its head like the wattles of a rooster. It will hide in a tree and strike passers-by one after the other, killing them in short order. To protect against it, a pot of boiling water or porridge should be carried on the head. The snake will try to bite that and kill itself in the process, or at least get scalded and discouraged from future attempts. Nonetheless, Livingstone admits that one “will probably recognize the Mamba in this snake”. He also makes separate mention of another, different snake that makes a sound like the crowing of a cockerel, adding that “this is well authenticated”.

Shircore claimed to have in his possession the bony skeleton of the fleshy comb as well as part of the neck with some vertebrae in it, five lumbar vertebrae, and a single 22-mm by 16-mm dorsal vertebra from a very large snake. He describes the crowing crested cobra as growing 18 to 20 feet long. It is buff-colored, with a red crest that points forward. The male has wattles as well. There is no hood like a cobra’s. The head is small for the size of the body, while the bones of the skull are denser than usual. It moves very fast and can climb trees. The male crows like a rooster, while the female clucks, te te te te. Both sexes make a warning sound, chu chu chu chu, repeated rapidly. Shircore also attributes to the crowing crested cobra or Inkhomi a diet of maggots, explaining that it kills indiscriminately to create more food for maggots. It is tolerated around villages, where mutual respect keeps it and humans apart. It is also intimately associated with sorcery and witchcraft; chieftains and witch doctors wear pieces of it, and parts of its body are used in curative preparations. Parts of the snake in mixtures amplify the potion’s effects. Shircore gives it a range of the lower Zambezi in the South to Victoria Nyanza in the North, Lake Tanganyika in the West, and the Indian Ocean in the East.

Loveridge equates the crowing crested cobra with the black mamba (Dendroaspis polylepis). Tellingly, he also gives songo and songwe as the native names of the black mamba – and Shircore also gives songo as the name of the crowing crested cobra.

Similarly vocal snakes are found throughout East Africa. The Limba of Malawi is crested and crows. It can be found in the Mafinga Ridge. The fierce Nguluka has the head of a snake on the body of a guineafowl. Noga-putsane, the “goat snake” or “serpent of a kid”, bleats like a goat to attract its victims. Livingstone claimed to have heard one calling from a spot where no kid could have been. The Zulu plumed viper Indlondlo is also known to bleat. Finally, even the umdlebe or dead man’s tree, said to kill anyone that approaches it and strike birds dead in flight, is said to bleat like a goat!

Rationalizations for the combinations of features include a snake trying to eat a loudly protesting rooster, and a snake that was sloughing its skin, with pieces of dead skin giving the impression of a crest and wattles around the head. The snake and rooster are strongly involved in voodoo belief, which give a cultural background to the creature. The resemblance to the basilisk is also notable.

Calls attributed to the crowing crested cobra are usually the work of rails. These are small, retiring birds with a tendency to call at dusk or at night. Flufftails in particular have particularly haunting calls. The call of the buff-spotted flufftail (Sarothrura elegans) has been connected to the crowing crested cobra, as well as to banshees, to a chameleon giving birth, to a chameleon mourning for its mother which it accidentally killed in a squabble over mushrooms, and to giant snails.

References

Collins, W. B. (1959) The Perpetual Forest. J. B. Lippincott Company, Philadephia.

Hargreaves, B. J. (1984) Mythical and Real Snakes of Chitipa District. The Society of Malawi Journal, Vol. 37, No. 1, pp. 40-52.

Hichens, W. (1937) African Mystery Beasts. Discovery (Dec): 369-373.

del Hoyo, J.; Elliott, A.; and Sargatal, J. (eds.) (1996) Handbook of the Birds of the World vol. 3. Lynx Edicions, Barcelona.

Livingstone, D. (1857) Missionary Travels and Researches in South Africa. John Murray, London.

Loveridge, A. (1953) Zoological Results of a Fifth Expedition to East Africa III: Reptiles from Nyasaland and Tete. Bulletin of the Museum of Comparative Zoology at Harvard College, 110(3), pp. 143-322.

Parker, H. W. (1963) Snakes of the World. Dover Publications, New York.

Shircore, J. O. (1944) Two Notes on the Crowing Crested Cobra. African Affairs, 43(173), pp. 183-186.

Stuart, C. and Stuart, T. (1999) Birds of Africa. The MIT Press, Cambridge.

Waller, H. W. (1874) The Last Journals of David Livingstone in Central Africa, v. II. John Murray, London.

Witkəś

Mammoth thanks to Schnellegeister Hexenwolf for sharing Mansi Mythology with me and making this entry possible!

Variations: Witkəś-ōkja (male), Witkəś-ēkwa (female); Witkul’, Witkul’-ōkja (male), Witkul’-ēkwa (female)

The Witkəś is a creature from the mythology of the Mansi people of Russia. It is one of the few mythical creatures unquestionably derived from paleontological evidence – in this case, from the remains of woolly mammoths. Witkul’ is a synonym, apparently related to locality – witkul’ are found in lakes, and witkəś in rivers.

The name of the witkəś or witkul’ is derived from wit, “water”. A witkəś lives in the depths of the water, as evidenced by the location of mammoth tusks and bones on riverbanks. The tusks were believed to be antlers, shed by the witkəś much like reindeer and elk do. Since there are witkəś bones in evidence, the witkəś themselves are believed to be mortal creatures that avoid contact with humans. Their shapes are undefined, with some traditions anthropomorphizing them, dividing them into male witkəś-ōkja and female witkəś-ēkwa. They have been known to invite guests underwater to drink tea.

Along the Sos’va River it was believed that old bears and elks would gorge themselves on earth, then sink into the water to become water spirits. In lakes they would become witkul’, while in rivers they became witkəś.

The witkəś and witkul’ are tireless diggers, excavating holes and river channels to direct the course of the water. A witkul’-ēkwa was believed to have dug out the Lyapin River, and a witkul’-ōkja made the big lakes of the Sos’va River. On the other hand, the witkəś on the Tavda River would pull horses into the water, and its appearance was an omen of impending death.

Nobody fishes in lakes where witkul’ live. Even birds fly around them. Any living creature that comes near may be pulled in. A witkəś can be found in every whirlpool in a river, and they enjoy drowning anyone who enters their domain. One way to scare off or kill a witkəś is to fill a boat with salt, pitch, and gunpowder, and set up a scarecrow decoy for good measure before setting the boat on fire and pushing it out to the whirlpool to be swallowed. The witkəś will be fatally maimed by the explosive boat, and when its dying groans are heard, that is when it is safe to return to the water.

Around Berezovo it was traditional to sacrifice a reindeer to the witkəś at the time the ice began to drift, tossing the skin, bones, and blood of the animal into the whirlpool. Elsewhere items such as copper cauldrons would be tossed into whirlpools as offerings to the witkəś. Once an old man stole a silk handkerchief with silver coins that was meant for the witkəś. His boat was immobilized, and a witkəś over ten meters long appeared, accusing the man of theft. The kerchief was thrown into the water, and the boat began moving again immediately.

References

Napolskikh, V., Hoppál, M., and Siikala, A. (2008) Mansi Mythology. Akadémiai Kiadó, Budapest.