Plains and Fields

Liqimsa

Variations: Dhuga

Liqimsa

The Borana Oromo people of Ethiopia were once in thrall to the Liqimsa, “swallowers”. These were two vile man-eating monsters that looked like elephants, and they demanded a daily tribute of human flesh.

At this rate, the Borana knew they would be exterminated before long. Some fled their tormentors, settling in different areas and starting new lineages. Others went south, but the liqimsa followed them and swallowed them all.

Only thirty warriors survived and took refuge on the Namdur hill. Among those were two brothers – the elder was known for his cunning, and the younger renowned for his courage.

The older of the brothers faced the liqimsa and announced “By the grace of Waaqa, whoever eats my flesh and drinks my blood will become immortal!” The two monsters began to argue, then fight, each claiming to more deserving of the gift of immortality. Soon they were uprooting trees and bludgeoning each other in their fury. This was the perfect opportunity for the younger brother to seize two lances, heat their points in fire, and run the monsters through their bellies.

With the liqimsa dead the Borana were free to repopulate and recolonize the areas they had lost, as well as conquer new regions and drive out their inhabitants.

Huntingford saw the legend of the liqimsa as a mythologizing of a historical event – namely, a series of military defeats inflicted by the Sidama people on the Borana.

The tale of Dhuga is probably derived from the liqimsa. Dhuga (“he drinks”) was bigger than an elephant and as tall as the Mega escarpment. A man would be sacrificed to him every day as food. This ended when a passing stranger released Dhuga’s current victim and attacked the monster while it was rolling in the dust to scratch its back and remove parasites. The stranger ran Dhuga’s belly through with a lance whose tip had been heated red-hot in fire, and that was the end of the monster.

References

Bader, C. (2000) Mythes et legendes de la Corne de l’Afrique. Editions Karthala, Paris.

Huntingford, G. W. B. (1955) The Galla of Ethiopia – The Kingdoms of Kafa and Janjero. International African Institute, London.

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Quvdlugiarsuaq

Variations: Auseq

Tales from Greenland, notably Aasiaat, tell of a gigantic maggot called Quvdlugiarsuaq. It is so big that the legend of Aqigsiaq tells of a dwelling place that survived an entire winter on the blubber of one quvdlugiarsuaq.

The Auseq is a similar creature described as a giant caterpillar. It is dangerous to humans.

References

Birket-Smith, K. (1924) Ethnography of the Egedesminde District. Bianco Lunos Bogtrykkeri, Copenhagen.

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Osschaert

Variations: Osschaard

Found in maritime Flanders, land of Waas, and especially Hamme, near Dendermonde, Osschaert is one of several mischievous shapeshifters that plague Belgium. He was particularly around the chapel of Twee Bruggen.

According to van Hageland, his name may be a combination of ors, an archaic word denoting a horse or more generally a mount, or os, an ox, with hard, meaning “strong” or “valiant”. In this sense, Osschaard or Osschaert is a headstrong and dangerous steed.

As with others of his kind, Osschaert appears in countless forms, most notably a human-headed bull with heavy chains on its legs and feet. He has also appeared as a dog, a rabbit, a horse, a giant, a dwarf… At Knoche-sur-mer, where he serves as a bogey to frighten children, he is a ghost with a bull’s head. Commonly he drags a long length of chain behind him.

Osschaert is mischievous rather than actively evil. He delights in jumping on the backs of people and forcing them to carry him until they collapse. He is just as likely to jump off his mount’s shoulders to dive into a woman’s basket, causing her to stagger under the sudden load. Osschaert particularly enjoys tormenting sinners and wicked people, and will target them above all others.

He rules over all the water in the area, so the first fish caught is returned as an appeasing gift to Osschaert. Not that he’s guaranteed to ensure a good catch. And beware of catching fish without thanking Osschaert! One fisherman dragged his catch onto the beach only to find himself pinned down for an hour by Osschaert; when he was finally released his catch had disappeared. Another fisherman pulled an incredibly heavy net onto his boat, only to find it full of horse manure.

At the church of Twee Bruggen, daring Osschaert out loud to scratch you will result in a mauling. Specifically, one only has to utter the formula Grypke, Grypke grauw, wilt gy my grypen, grypt my nou (“Grypke, Grypke grey, if you will gripe me, gripe me now”) and Osschaert will appear on your back and ride you to the nearest crossroads or image of the Virgin Mary. In fact, in areas where people dared Osschaert to appear resulted in the spirit becoming more cruel and aggressive due to being repeatedly called upon.

A young man of Doel, crossing a field by night, found himself face to face with an enormous, monstrous horse. “This is Osschaert”, he thought to himself. “I must get out of his way”. He decided to pass through the churchyard, but then met a dog the size of a horse on the main road. He crossed himself and took another path to the churchyard, but there was Osschaert in the form of a rabbit, jumping back and forth towards him. He tried to turn around the churchyard, only to find Osschaert waiting for him in the shape of a donkey with enormous fiery eyes the size of plates! That was the point when the man gave up, jumped the wall, and ran home in a cold sweat.

Another man, a fisherman of Kieldrecht named Blommaert, thought he could outsmart Osschaert. He usually placed his catch of fish in a water-tub near the window. One night he found that some fish were missing; not only that, but there were ashes on the hearth, as though someone had broiled the fish on the embers. Blommaert could find no signs of break-in, and concluded Osschaert was behind this mischief. When the same thing happened a second time, he decided to cure Osschaert of his thieving behavior. He covered the entire hearth with horse-dung, and scattered some ashes over it to disguise it. Osschaert showed up as usual, pronouncing “Blommeken, vischkens braeyen”, but when he tried to cook the fish it ended up spoiled with the dung. He ran away screaming and cursing in frustration. Blommaert celebrated his cunning revenge – but alas, it does not pay to outwit Osschaert. The next day, when Blommaert drew in his net, he found it extraordinarily heavy. After much effort, he hauled it on deck, and found it to be full to cracking with horse-dung. Osschaert laughed loud and long, and Blommaert returned home angry and defeated.

Today Osschaert is retired, if not dead. A priest at Hamme was said to have banished Osschaert to wander at the sea-shore for ninety-nine years. And at Spije, Malines, one can see Osschaert’s coffin. It is a small coffin-shaped bridge over a stream.

References

van Hageland, A. (1973) La Mer Magique. Marabout, Paris.

Harou, A. (1905) Mythologie et folk-lore de l’enfance. Revue des Traditions Populaires, v. XX, p. 96.

Thorpe, B. (1852) Northern Mythology, v. III. Edward Lumley, London.

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Kludde

Variations: Kleudde, Kleure

The first notable record of Kludde’s appearance was penned in 1840 in Ternat, by the Baron of Saint-Genois. This back-riding shapeshifter appears in Brabant and Flanders, notably in Merchtem and in Dendermonde, where he lives in the Dendre. In Ostend he is considered a necker or nix, and the flat country knows him as a werewolf. He causes fear and confusion and drinks green pond-water, but avoids crosses and consecrated areas.

Kludde comes out at night in the Flemish mists. He has earned his name from the call he cries while fleeing – “Kludde, Kludde”! As a shapeshifter, he has no fixed appearance, and Kludde has been encountered in the forms of a great black dog with a rattling chain around its neck, a half-starved horse, a sheep, a cat, a bat, a frog, or even a tree. The only constant in Kludde’s transformations is the presence of two dancing blue flames that flit ahead of him. These are Kludde’s eyes.

The pranks Kludde plays are mischievous but not deadly. In the guise of a black dog or werewolf he will jump onto a person’s neck, and vanish after wrestling his victim to the ground. As a horse, he tricks people into riding him, only to gallop full-tilt and fling his rider into a body of water. As his erstwhile jockey flounders in the water, Kludde lies on his belly and laughs loud and long, vanishing only when the victim emerges from the water. As a tree, Kludde appears as a small and delicate sapling, before growing to such a height that his branches are lost in the clouds. This unexpected event shocks and unnerves all who see it, and amuses Kludde.

It is foolish to evade Kludde, as he can wind like a snake in any direction, foiling attempts to outmaneuver him. Trying to seize him is like grabbing air, and it leaves burns behind. He can also make himself invisible to some people and not to others, driving travelers out of their minds as they try to describe the protean creature tailing them – yet when their companions look behind, they see nothing but an empty road.

References

de Blécourt, W. (2007) “I Would Have Eaten You Too”: Werewolf Legends in the Flemish, Dutch, and German Area. Folklore 118, pp. 23-43.

van Hageland, A. (1973) La Mer Magique. Marabout, Paris.

de Plancy, J. C. (1863) Dictionnaire Infernal. Henri Plon, Paris.

Thorpe, B. (1852) Northern Mythology, v. III. Edward Lumley, London.

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Chemosit

Chemosit

Chemosit is a demonic bogey that prowls the lands of the Nandi in Kenya. Half man, half bird, Chemosit stands on a single leg and has nine buttocks. Its mouth is red and shines brightly at night like a lamp. A spear-like stick serves as a means of propulsion and as a crutch.

People are Chemosit’s food, but it loves the flesh of children above all else. At night it sings a song near places where children live, its mouth glowing in the darkness. Unwary children seeing the light and hearing the song believe it to be a dance. They head out into the night to find the party and are never seen again.

References

Hollis, A. C. (1909) The Nandi, their Language and Folk-lore. Clarendon Press, Oxford.

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Guiamala

Variations: Ghiamala

Guiamala

The Guiamala is found in the African kingdoms of Gadoua and Giaca (or Gadda and Jaka), east of the kingdom of Bambuk. It is a huge animal, taller than an elephant but not as bulky, and capable of moving swiftly. It is a sort of camel, having a long neck, a camel-like head, and a dromedary’s hump or two on its back. Its legs are incredibly long to allow it to stand over 20 feet tall. For defense the guiamala is equipped with seven straight, pointed horns, each about two feet long. The horns are black, covered with tawny hair and a black point. The hair falls off after the horn has grown to a certain length. The hooves are cloven like an ox’s.

Guiamalas are not picky eaters, and will eat thorns and other low-quality browse. They also eat very little, allowing them to survive in arid areas. They are docile and harmless and could feasibly make good pack animals. Their flesh is edible and tender.

References

Delisle de Sales, J. C. (1769) Dictionnaire Theorique et Pratique de Chasse et de Pesche. J. B. G. Musier, Paris.

Labat, J. B. (1728) Nouvelle Relation de l’Afrique Occidentale, t. IV. Pierre-Francois Giffart, Paris.

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Roperite

Variations: Rhynchoropus flagelliformis (Cox), Pseudoequus nasiretinaculi (Tryon)

Roperite

The Roperite is one of the few Fearsome Critters found outside the northern lumberwoods. Its home is in the foothills of the Sierra Nevada where the digger pine grows, and it tends to live in herds. An active and gregarious animal, it has not been seen in a while, and there is concern that it may already be extinct.

Roperite biology is a mystery. We know that it is the size of a small pony, and that it has a a remarkable rope-like beak which it uses to lasso its prey. Its skin is leathery and impervious to the thorn and rock of its chaparral habitat. Its legs are well-developed and flipper-like. A. B. Patterson of Hot Springs, CA,  reported a tail with a large set of rattles. It is unknown whether roperites are bipedal or quadrupedal, whether they are fish, fowl, or beast, and whether they lay eggs, give birth to live young, or emerge fully-formed from mountain caves. Local legend has it that they are the reincarnated ghosts of Spanish ranchers.

Roperites run at blistering speed. Their legs give them a gait halfway between bounding and flying. Nothing can outrun them, and no obstacle can slow them down. Even roadrunners are trampled or kicked aside. Roperites are predators that chase down their prey and lasso them with incredible dexterity, then proceed to drag their through thornbushes until they die. The rattles on the tail are used to impressive effect during the chase, intimidating quarry with a whirring din worthy of a giant rattlesnake. Jackrabbits and the occasional lumberjack are taken.

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.

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

Bulgu

Bulgu

The Guji Oromo of Ethiopia tell of a brother and sister who went down to the river to fetch water. There they met a Bulgu, “cannibal”, a fearsome ogre with four eyes, a head like an axe blade, arms like axe handles, and stocky legs like pestles. Before the children could react, the bulgu seized and devoured the boy. As he licked his lips, he told the girl “If you tell anyone about what you just saw, I will eat you, you and all in your family!”

Bulgu sketchThe traumatized girl ran home in tears. When questioned by her father about her missing brother, she remembered the bulgu’s words and said “He got lost in the brush, he wandered off alone”. But all she could think of was her brother’s death and the ogre’s threat, and she refused to eat for days, wasting away. Eventually she became too weak to move, and called her father to her bedside. “Father, build me nine high, thick fences around the house, and I will tell you why my brother disappeared”. Nine palisades were constructed of juniper, and the daughter finally told all. The father was incensed. He built a platform of branches above the hut to hide his daughter, then seized his lance and went off to slay the bulgu.

It was all in vain. The bulgu had heard every word the girl said, and approached the hut after the father was gone. Ten magic formulae were mumbled, and the nine gates and the door burst open. The bulgu searched high and low for the girl, and he wouldn’t have found her if she had not broken wind in fear. When her parents returned, the only thing left of her was her middle finger.

References

Bader, C. (2000) Mythes et legendes de la Corne de l’Afrique. Editions Karthala, Paris.

Tutschek, L. (1845) Dictionary of the Galla Language, v. II. F. Wild, Munich.

Chicheface

Variations: Chiche-face, Chiche Face, Chichefache, Chechiface, Chincheface, Chiche; Chichevache, Chichivache (erroneously), Thingut, Pinch-Belly (English)

Chicheface

Chicheface is as starved as its counterpart Bigorne is satisfied. This etiolated creature was said to feed solely on wives who obeyed their husbands, and as such was skeletal and malnourished. Of French origin, it featured in a number of facetious works from the 15th century and on. Both Bigorne and Chicheface are notably represented in frescoes at the Chateau de Villeneuve, in Auvergne, by Rigault d’Aurelle.

Some confusion has resulted over the name. Chiche face means “thin face”, possibly derived from the Spanish chico, “small” (although Chapoulaud suggests a separate derivation from the patois chichou, “puppy”). Corruption of this word through intermediaries like chichefache has led to the alternate spelling of chichevache, “thin cow”, popularized in English.

There is very little of the bovine in Chicheface. It is somewhat like a terrifyingly thin werewolf, barely skin and bones. Its head and body are those of a wolf, its forelegs are clawed and its hindlegs are hooved.

Satire featuring Chicheface revolves around the lack of good and submissive women, and usually begs wives to remain independent and willful. Le dit de Chicheface (“The say of Chicheface”), preserved in the Auvergne mural, depicts Chicheface with its prey in its mouth. Chicheface laments its lot in life – Moy que lon appelle Chiche Face / Très maigre de coleur et de face (“I who am called Chiche Face / Very thin of color and face”). The woman held in its jaws is the only thing it’s found to eat in ten thousand years. Des ans il y a plus de deux cens / Que ceste tiens entre mes dens / Et sy ne lose avaler / De peur de trop longtemps jeuner (“For more than two hundred years / I’ve been holding her between my teeth / And I dare not swallow her / For fear of fasting too long”). As for the long-suffering woman, she regrets her decisions in life, having done everything her husband told her to do, and begs wives not to do the same – Vous qui vivez au demourant / Ne veulez pas come moi faire (“You who live at home / Do not do as I did”).

Jubinal’s satirical poem on the life of Saint Genevieve mentions Chicheface in a warning addressed to the saint: Gardez-vous de la Chicheface / El vous mordra, s’el vous rencontre (“Beware of the Chicheface / It will bite you, if it meets you”). In the Life of Saint Christoffle, we are given the curse Va, que tu soys confondu / Orde, sanglante chiche face! (“Go, may you be confounded / Vile, bloody chiche face!”). Chaucer mentions “Chichevache” but not its plump companion. In the Clerk’s Tale, “noble wives full of high prudence” are warned not to imitate the good and patient Griselda “lest Chichevache you swallow in her entrail”. In Lydgate’s Of Bycorne and Chichevache it is “Bycorne” who eats submissive wives, inverting the roles.

The skinnier Chicheface has proven more enduring than its rotund companion. Various carved grotesques have been described as the Chiche without further elaboration. In all likelihood Chicheface’s existence may have preceded the misogynistic legend attached to it, and it continued to exist in the popular mind as a sort of hideous bogey.

References

Allou, C. N. (1821) Description des Monumens des Differens Ages. F. Chapoulaud, Limoges.

Barber, R. and Riches, A. (1971) A Dictionary of Fabulous Beasts. The Boydell Press, Ipswich.

Jannet, P. (1849) Bigorne et Chicheface. Journal de L’Amateur de Livres, t. I, P. Jannet, Paris.

Jubinal, A. (1837) Mystères Inédits du Quinzième Siècle, t. II. Téchener, Paris.

Michel, F. (1856) Études de philologie comparée sur l’argot. Firmin Didot Freres, Fils, et Cie, Paris.

de Montaiglon, A. (1855) Recueil de poésies francoises des XVe et XVIe siécles, t. II. P. Jannet, Paris.

de Soultrait, G. (1849) Notice sur le Chateau de Villeneuve en Auvergne. Bulletin Monumental, s. 2, t. 5, Derache, Rue du Bouloy, Paris.

Tyrthwitt, T. (1868) The Poetical Works of Geoffrey Chaucer. George Routledge and Sons, London.

Bigorne

Variations: Bugorne; Bicorne, Bycorne, Bulchin, Fill-Gutt (English); Biurro, Biarro, Biligornia, Tantafera (Italian)

Bigorne

Bigorne is as corpulent as its counterpart Chicheface is emaciated. This bloated creature was said to feed solely on husbands who obeyed their wives, and as such was fat and well-fed. Of French origin, it featured in a number of facetious works from the 15th century and on. Both Bigorne and Chicheface are notably represented in frescoes at the Chateau de Villeneuve, in Auvergne, by Rigault d’Aurelle.

The name Bigorne is presumably derived from bicornis, “two-horned”, and also refers to a two-horned anvil. Bigorne itself claims to hail from the fictitious land of Bigornois. The word and variations of it have also been used to refer to debauched old women, to navy infantrymen (bigorniaux or bigreniaux), and to periwinkle snails (bigorne, bigorneau).

Representations of Bigorne show a massive creature taking clear inspiration from the better-known Tarasque. It has overlapping scales on its rounded back, a smooth belly with lozenge-like scales, clawed bestial forepaws, webbed hindpaws, and a tufted tail. Its face is somewhat human in appearance, unlike that of Chicheface. Alas, no horns are present.

Bigorne has no shortage of patient and submissive husbands to feed on. In its signature poem, Le dit de Bigorne (“The say of Bigorne”), it states that Bons hommes sont bons a manger (“Good men are good to eat”). It is accosted by a desperate man who seeks deliverance from his wife, begging it to eat him; the Bigorne has to excuse itself as it’s still working on its last meal – Attens ong peu beau damoyseau / Laisse mavaller ce morceau / Qui est tresbon ie ten asseure / Et puis a toy ie parleray / Et voulentiers tescouteray (“Wait a bit handsome youth / Let me swallow this morsel / Which is quite delicious I assure you / And then I will talk to you / And gladly listen”). It refers to women and Chicheface disdainfully and brags of its gluttony: Ils viennent a moy a milliers / Aussi grans comme de pilliers (“They come to me in the thousands / Each as big as a pillar”). It finally consents to eat the man; this being a medieval farce, the poem ends on a suitably crude tone as the Bigorne requests that he not break wind or urinate while it swallows him. Il ne te fault point deschausser / Ni despoiller, cest ma nature / Bons hommes font ma nourriture (“You needn’t remove your shoes / Or undress, for it’s my nature / Good men are my food”).

Chaucer mentions “Chichevache” but not its plump companion. In Lydgate’s Of Bycorne and Chichevache it is “Bycorne” who eats submissive wives, inverting the roles. A masquerade in Florence in the first half of the 16th century saw the likeness of a monstrous beast paraded through the streets. Dubbed Biurro, it bore a sign on its chest proclaiming: Io son Biurro che mangio coloro che fanno a modo delle mogli loro (“I am Biurro and I eat those who do their wives’ bidding”).

The uglier Chicheface has proven more popular than its content companion. Stripped of its chauvinistic overtones, the Bigorne is also a fearsome black beast that roams around Saintonge at night.

References

Barber, R. and Riches, A. (1971) A Dictionary of Fabulous Beasts. The Boydell Press, Ipswich.

de Chesnel, A. (1857) Dictionnaire de Technologie, t. I. J. P. Migne, Rue d’Amboise, Paris.

Gay, J. (1871) Bibliographie des ouvrages relatifs a l’amour, t. II. J. Gay et Fils, Turin.

Jannet, P. (1849) Bigorne et Chicheface. Journal de L’Amateur de Livres, t. I, P. Jannet, Paris.

Michel, F. (1856) Études de philologie comparée sur l’argot. Firmin Didot Freres, Fils, et Cie, Paris.

de Montaiglon, A. (1855) Recueil de poésies francoises des XVe et XVIe siécles, t. II. P. Jannet, Paris.

Silvestre, L. C. (1840) Bigorne qui mange tous les hommes qui font le commandement de leurs femmes. Crapelet, Paris.

de Soultrait, G. (1849) Notice sur le Chateau de Villeneuve en Auvergne. Bulletin Monumental, s. 2, t. 5, Derache, Rue du Bouloy, Paris.

Tyrthwitt, T. (1868) The Poetical Works of Geoffrey Chaucer. George Routledge and Sons, London.