Davalpa

Variations: Devalpa, Dawal-bay, Himantopus, Himantopode, Sciratae, Shaikh al-Bahr, Old Man of the Sea, Tasma-pair, Nasnas (erroneously)

“Would you be so kind as to carry me across the river?” The Davalpa, or “strap-leg”, looks up at you as he begs in a wheedling voice. It’s hard to deny the old man this one favor. He’s hunched, frail, and withered, dressed in rags which cover his entire body. It can’t hurt to help him, and you easily lift him up onto your shoulders. It is then that his legs appear – long, leathery straps that burst out of his clothes and wrap themselves around your neck. You find yourself barely able to breathe, staggering under your charge’s weight, all while the davalpa cackles and whips you, ordering you to move where he wishes. You’re his prisoner now, and will remain so until your death.

That is how davalpas catch their victims. Their legs, while 3 meters long and powerful, do not let them move around normally, and so they use unwilling humans as their mounts. Sometimes they have multiple long snakelike legs that erupt out of their belly, and a tail they use to whip their mounts. Sometimes they constrict their victims to death, a merciful fate compared to the slavery they impose.

Davalpas can be found in the Iranian deserts and on uncharted islands in the Indian Ocean, where they sit by the side of the road and wait for potential rides to show up. The most famous davalpa was the Old Man of the Sea, which Sindbad the Sailor met on his fifth voyage. The Old Man successfully enslaved Sindbad, forcing him to do his bidding, but Sindbad managed to escape the creature’s clutches by fermenting grape juice and offering it to him. After getting drunk, the Old Man’s grip loosened and he fell off; Sindbad smashed his head with a rock.

Sindbad’s adventure with the Old Man of the Sea is almost an exact copy of previous accounts. Al-Qazwini locates the davalpas on Saksar Island, which they share with the cynocephali. A sailor tells the story of how a strange person wrapped his legs around his neck and enslaved him, forcing him to pick fruits. He escaped by fermenting grapes and inebriating the davalpa; the experience left him with scars on his face.

Al-Jahiz refers to the creature as dawal-bay in Arabic. As with the Waq-waq, he believes it to be a cross between plants and animals.

Oddly enough, the davalpa is not of Persian origin. The earliest mention of davalpas is from Alexander’s Romance, where they are called the “savage Himantopodes” and share their land with Cynocephali, Blemmyes, Troglodytes, and other strange races. Himantopus means “strap foot”, and is currently in use today for the black-winged stilt, a shorebird with long slender legs. Pliny specifies that those strap-foots are incapable of walking, and get around by crawling; later he describes the snub-nosed, bandy-legged Sciratae, which seem to be one and the same.

One possibility is that the davalpa was inspired by apes, which can cling tightly and whose shorter legs might be less apparent at first glance. More intriguingly, Tornesello suggests that the various monstrous races of Hellenic myth arose from recollections of foreign soldiers during the Greco-Persian wars. The Sagartians in Xerxes’ army rode horses and used twisted leather lariats to entangle and kill enemies. The parallels with them and the davalpas include the leather-strap weapon, its use in strangling people, and the apparent incapability of walking (the Sagartians were always on horseback). Sagartioi can also be seen as the linguistic ancestor of Skiratoi.

Thus the davalpa concluded its journey. Inspired by Greek distortions of Persian warriors, it found its way back to Persia where it had lost all of its previous subtext and gained entirely new meaning. Today modern Iranian satirists and cartoonists have used the davalpa to represent greedy, parasitic institutions – especially helpful if those institutions disapprove of direct criticism.

References

Browne, E. G. (1893) A Year Amongst the Persians. Adam and Charles Black, London.

Christensen, A. (1941) Essai sur la Démonologie Iranienne. Ejnar Munksgaard, Copenhagen.

del Hoyo, J.; Elliott, A.; Sargatal, J.; Christie, D.A.; & de Juana, E. (eds.) (2013) Handbook of the Birds of the World Alive. Lynx Edicions, Barcelona.

Al-Jahiz, A. (1966) Kitab al-Hayawan. Mustafa al-Babi al-Halabi wa Awladihi, Egypt.

Marashi, M. (1994) Persian Studies in North America. Iranbooks, Bethesda.

Masse, H. (1954) Persian Beliefs and Customs. Behavior Science Translations, Human Relations Area Files, New Haven.

Al-Qazwini, Z. (1849) Zakariya ben Muhammed ben Mahmud el-Cazwini’s Kosmographie. Erster Theil: Die Wunder der Schöpfung. Ed. F. Wüstenfeld. Dieterichsche Buchhandlung, Göttingen.

Ricks, T. M. (1984) Critical Perspectives on Modern Persian Literature. Three Continents Press, Washington D. C.

Tornesello, N. L. (2002) From Reality to Legend: Historical Sources of Hellenistic and Islamic Teratology. Studia Iranica 31, p. 163-192.

Gigelorum

Variations: Giolcam-daoram

The Gigelorum or Giolcam-daoram is the smallest of all known creatures. It makes nests in the ears of mites, and as no description of it has been given, any depiction of it will be purely conjectural.

References

Campbell, J. G. (1900) Superstitions of the Highlands and Islands of Scotland. James MacLehose and Sons, Glasgow.

Robinson, M. (1965) Some Fabulous Beasts. Folklore, Vol. 76, No. 4, pp. 273-287.

Lange Wapper

Variations: Lange-wapper, Long Wapper

Centuries ago, the woods around Antwerp crawled with demons, goblins, and all sorts of evil creatures. They became so troublesome that the townsfolk organized a massive raid, mobilizing priests and arming themselves with bell, book, candle, and icons of the Virgin Mary. The countryside was scoured, and every monster they found was exorcised and banished to the sea.

They did not check the water. One creature escaped their attention by waiting quietly for them to leave. From there he made his way into the canals of Antwerp, where he settled down and incubated his resentment towards humanity.

This was Lange Wapper, or “Long Wapper”. As a shapeshifter, he has no fixed appearance or size. He can be be taller than buildings or the size of a mouse. However, his favored forms usually have long, skinny legs with which he walks on water. These legs can stretch to enormous lengths, allowing him to peer in windows and terrify the inhabitants. The strange movements he makes on those stilt-like legs are the origin of his name, as wapper is an antiquated term for “balance”, and an even more ancient term for “big man”.

Lange Wapper revels in his shapeshifting powers, using them for pranks of varying cruelty. He can become an abandoned kitten, a scared-looking dog, a priest, a nun, a rich man, a beautiful woman, a beggar in rags… any shape that lets him draw unsuspecting victims towards him. Other times Lange Wapper grows to gigantic size and towers over drunkards staggering home at night, frightening them to death. He can duplicate himself as much as he likes, filling dark alleyways with monstrous apparitions. Wappersrui and Wappersbrug are some of his preferred haunts.

A form he often used was a newborn baby, crying on the side of the road. If someone picked him up out of pity, they found their burden slowly growing in weight, until they finally drop it in alarm. The demon then laughs hysterically, and dives back into the canal. He loves milk and especially likes playing this trick on mothers and wet-nurses, draining them dry before making his escape. Lange Wapper also does his best to delay midwives and doctors from attending to women in childbirth.

One time Lange Wapper turned himself into a woman who had four suitors, and soon enough the first suitor arrived to demand her hand in marriage. “I accept, but only if you go to the Notre-Dame cemetery and lay yourself across the crucifix, until midnight”. Confused but elated, the man set off. He was followed by the second suitor, who made the same proposal. “Of course! But only if you go to the Notre-Dame cemetery, take a coffin, carry it to the crucifix, and lie in it until midnight”. The third suitor was told to knock three times on the lid of the coffin, and the fourth had to take an iron chain and run around the crucifix three times, dragging the chain behind him. As expected, the first suitor died of fright when he saw the second crawl into the coffin, the second had a heart attack when the third knocked on his coffin, and the third dropped dead when he heard the fourth running around and rattling his chain. The fourth suitor, baffled, returned to his lover – the real one, this time – to tell her the news, and she committed suicide upon hearing it. Lange Wapper found all this quite amusing.

Lange Wapper does have a soft spot for children, and often becomes a child himself to play with them. But old habits die hard, and he still can’t resist ending the games with some prank.

Unfortunately for Lange Wapper, Antwerp became more and more hostile to him. Modernization of the canals was certainly an annoyance, but the worst came when his fear of Our Lady was discovered. Images of the Virgin Mary proliferated, and soon the demon found himself facing religious imagery everywhere. He has not been seen in a long while; for all we know, he has given up and returned to the sea.

References

Griffis, W. E. (1919) Belgian Fairy Tales. Thomas Y. Crowell, New York.

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

Teirlinck, I. (1895) Le Folklore Flamand. Charles Rozez, Brussels.

Guariba-boia

Variations: Howler monkey snake

Guariba-boia, the “howler monkey snake”, can be found in a wide stretch of the Amazon river, from Fonte Boa in the west to Urucurituba in the east, and in the lakes of the Rio Negro. It excavates tunnels in murky river bottoms, and hides in mud or thickets of water-plants. Usually its voice is the only sign of its existence.

As the name implies, a guariba-boia typically has the head of a howler monkey (guariba) on the body of a snake (boia). Sometimes it has the body of a howler monkey and the paws of an otter, and rarely it has the head of a sloth (although such a feature would seem hardly intimidating). Guariba-boias grow to about six meters long.

Guariba-boias announce their presence with loud, resonant howls that sound like an entire troop of howler monkeys. They roar from below water, and their calls are particularly loud on rainy nights.

While not as big as boiunas, guariba-boias are armed with needle-sharp fangs and lethal venom. Death by guariba-boia bite is swift and painful, after which the creature swallows its victim whole. A guariba-boia does not regularly seek out human prey, but will overturn canoes and kill the occupants if hungry enough.

References

Smith, N. J. H. (1996) The Enchanted Amazon Rain Forest. University Press of Florida, Gainesville.

Duphon

Eagle-owls are impressive animals. As the largest owls, they are top predators in their environments, even feeding on other birds of prey. Their size and eerie calls have ensured them a place in the folklore of many cultures.

It should then be unsurprising that the eagle-owl has been reinterpreted as a supernatural creature. The Duphon can be found in the Hautes-Alpes region of France, where it braids horse manes, pinches young women, and causes mischief and mayhem. The town of Serres preserves a duphon lair in the form of a stone door and ruined ramparts, known as the Trou du Duphon (“The Duphon’s Hole”).

References

van Gennep, A. (1948) Le folklore des Hautes-Alpes, Tome II. J. P. Maisonneuve et Cie, Paris.

del Hoyo, J.; Elliott, A.; Sargatal, J.; Christie, D.A.; & de Juana, E. (eds.) (2013) Handbook of the Birds of the World Alive. Lynx Edicions, Barcelona.

Ladoucette, J. C. F. (1848) Histoire, topographie, antiquités, usages, dialectes des Hautes-Alpes. Gide et Cie, Paris.

Tsuchinoko

Variations: Bachi-hebi, Gigi-hebi, Koro, Koro-hebi, Nozuchi, Tsuchi-korobi

The Tsuchinoko (“child of the earth” or “mallet child”) is a snake native to Japan. Its primary characteristics are its unusual stocky appearance and its secretiveness. Sightings of tsuchinoko go at least as far back as 1807, in the Edo Period.

A tsuchinoko is easily recognized by its fat, dorsoventrally flattened appearance, reminiscent of a beer bottle, mallet, or pestle (tsuchi). It is this feature that has earned it its name, as well as the alternate name of nozuchi (“field mallet”). It is known as bachi-hebi and gigi-hebi in Akita Prefecture, koro and koro-hebi in Fukui Prefecture, and tsuchi-korobi in Tottori Prefecture.

While rare and hard to find, the tsuchinoko is believed to be venomous. It can get around by rolling, as observed by witnesses; when spotted, it laughs and vanishes in a flash of light, causing the onlookers to fall ill. When angered, a tsuchinoko will hiss, spit, and even jump at its pursuer before biting with its fangs.

Recent years have greatly added to the tsuchinoko’s reputation, as reports of sightings have led to its promotion into a full-blown cryptid. The 2000 discovery of an alleged tsuchinoko skeleton in Yoshii, Okayama Prefecture, firmly cemented the snake’s existence in popular culture.

The true identity of tsuchinoko sightings are possibly the venomous yamakagashi (Rhabdophis tigrinus) or the dangerously venomous mamushi (Gloydius blomhoffi). The latter has caused human fatalities, and therefore any potential tsuchinokos should be treated with respect and given a wide berth.

References

Foster, M. D. (2009) Pandemonium and Parade: Japanese Monsters and the Culture of Yokai. University of California Press, Berkeley.

Foster, M. D. (2015) The Book of Yokai. University of California Press, Berkeley.

O’Shea, M. (2005) Venomous Snakes of the World. New Holland Publishers, London.

Chimera

Variations: Chimaera, Chimaira

The Chimera or Chimaera (“goat”) was the daughter of Typhon and Echidna. She was the terror of Lycia in southern Turkey, killing people and livestock and torching crops.

Homer describes her as being a lion in front, a serpent behind, and a goat in the middle, with the power of breathing fire. Hesiod specifies that she had three heads. The lion’s head was in its customary place, the snake’s head was on the end of the tail, and the goat’s head emerged tumorously from the middle. Hyginus gives all three heads the ability to breathe fire, while Apollodorus states that only the goat head could do so, functioning as some kind of shoulder-mounted flamethrower.

While Homer’s description might suggest a lion’s head, a goat’s body, and a snake’s tail, the Chimera has been consistently represented in Greek art with multiple heads. Usually she is mostly lion with a snake tail; the goat has proven tricky to depict convincingly, ranging from a head to the entire front half of a goat. Some Etruscan renditions add wings. The iconography behind the Chimera may go back farther, and may be of Asian origin. The term has also been used to describe various unrelated hybrid animals, with or without multiple heads.

She was finally slain by Bellerophon, who had been sent to Lycia to die. The wife of King Proitos had fallen madly in love with him; after he rejected her advances, she told her husband that Bellerophon had tried to seduce her. Enraged, the king dispatched Bellerophon to Iobates of Lycia, bearing a message requesting him to kill the messenger. Iobates sent him to battle the Chimera – surely an impossible task.

But Bellerophon had the favor of the gods, and the aid of the winged horse Pegasus. Mounted on Pegasus’ back, he easily flew out of range of the Chimera’s fiery breath, and shot her to death with arrows. Some accounts add that he rammed a lump of lead into her throat, where it melted and suffocated her.

Chimera was a study in contradictions. Her three components did not make any sense together. Her name meant “goat”, but the goat was the least coherent part of her, reduced to a mere head in an anatomically dubious position. Evidently something so contradictory as the Chimera needed a rational explanation, even to the ancient Greeks. Plutarch believed she was inspired by a pirate captain, whose ship was decorated with the three component animals. Servius Honoratus said she was a loose interpretation of the Lycian landscape. Mount Chimera was a volcano, with snakes at its base, goats wandering around its heights, and a pride of lions at the top. Bellerophon, arriving on his ship Pegasus, set fire to the mountain and eradicated the dangerous animals.

The Etruscans dedicated the Chimera to the supreme god Tinia. The Etruscan Arezzo bronze of the Chimera remains the most enduring image produced of her. As a hybrid she was both celestial and chthonic, representing the year and the seasons. The lion, hot and strong, was summer; the snake, cold and ground-dwelling, was winter; and the transitory goat was spring and summer.

In The Temptation of Saint Anthony, the Chimera is a great, green-eyed, dragon-winged creature with a luxuriant mane; she is as capricious as desire and imagination. She reveals breathtaking new perspectives to humans, pours insanity, ambitions, hopes, and dreams into their minds, drives people to dangerous quests, and kills anyone content in wisdom. She is woefully incompatible with the rational, stoic Sphinx, and their attempts at copulation fail.

“Chimera” has entered our vocabulary in a number of ways, always in reference to incongruity. A chimera or something chimeric is fanciful, improbable, and imaginary. A chimera can also mean an organism with distinct cells from different zygotes. Finally, Chimaera is a genus of deep-sea fish, named after its bizarre appearance.

References

Bazopoulou-Kyrkanidou, E. (2001) Chimeric Creatures in Greek Mythology and Reflections in Science. American Journal of Medical Genetics 100:66-80.

Borges, J. L.; trans. Hurley, A. (2005) The Book of Imaginary Beings. Viking.

Flaubert, G. (1885) La Tentation de Saint Antoine. Quantin, Paris.

Hesiod; trans. Elton, C. A. (1832) The Theogony. In Hesiod. A. J. Valpy, London.

Homer, trans. Buckley, T. A. (1851) The Iliad of Homer. Henry G. Bohn, London.

Locatelli, D. and Rossi, F. (2010) Les Étrusques: Pouvoir – religion – vie quotidienne. Série Civilisations, Hazan.

Roes, A. (1934) The Representation of the Chimaera. The Journal of Hellenic Studies, Vol. 54, Part 1, pp. 21-25.

Schmitt, M. L. (1966) Bellerophon and the Chimaera in Archaic Greek Art. American Journal of Archaeology, Vol. 70, No. 4, pp. 341-347.

Smith, R. S. and Trzaskoma, S. M. (2007) Apollodorus’ Library and Hyginus’ Fabulae. Hackett Publishing Company, Indianapolis.

Till, B. (1980) Some Observations on Stone Winged Chimeras at Ancient Chinese Tomb Sites. Artibus Asiae, Vol. 42, No. 4, pp. 261-281.

Bingfeng

Variations: Ping-feng, Pingpeng, Chuti/Ch’ou-t’i

The Bingfeng is an odd creature from the Guideways Through Mountains and Seas. It looks like a black pig with an elongate, tubular body, and it has two heads, one at each end. It may be found in the land of Shaman Xian. Borges, who referred to it as the Ping-feng and sourced it from the T’ai Kuang Chi, located it in the land of Magical Water.

Guo Pu speculated that the presence of two heads would have made the bingfeng extremely stubborn. Wen Yiduo, on the other hand, believed the heads were symbolic of hermaphroditism, representing the separate sexes.

A number of other two-headed Chinese animals have been recorded, but they have not been described in much detail. Their symbolism is assumed to be the same.

The Pingpeng, found on the mountain of Aoaoju in the Great Wilds to the West, is very similar but has two heads left and right, instead of front and back. It is probably the same animal as the Bingfeng.

The Chuti, or Ch’ou-t’i according to Borges, is found in the Great Wilds to the South between the Red River and the Desert of Shifting Sands. It also has two heads left and right, and is depicted with doglike features.

References

Borges, J. L.; trans. Hurley, A. (2005) The Book of Imaginary Beings. Viking.

Strassberg, R. E. (2002) A Chinese Bestiary: Strange Creatures from the Guideways Through Mountains and Seas. University of California Press.

Pilou

Variations: Er-pilour-lann

Pilous are always heard and never seen. While their name suggests soft fur – pilou in its modern expression refers to a type of cotton – it actually refers to the men who pound apples into cider, using wooden pilons. Pilous walk with a regular, stomping tread, making a rhythmic sound like that of apples being mashed, and that is all anyone knows of them. Nevertheless, Dubois fancifully describes these lutins as resembling large garden dormice, and that is as good a description as any.

Pilous are native to the northwestern tip of France, specifically Brittany and Ile-et-Vilaine. They come out at night in the attic, in the rafters, in the walls, and start marching. They are not evil but mischievous, and delight in the noise they make. In Brittany, where they become Er-pilour-lann, they wield mallets with which they pound the walls of old houses.

Most encounters with them are about their disregard for human comfort. A farmhand once went into the barn to fetch some hay when the thumping begin, the din seemingly coming from everywhere. He called his uncle, who implored the pilous “Would you, please, stop your noise so I could get some hay for my mare?” They stopped, but the moment the uncle stepped into the barn they started up again, louder than ever.

Another time a group of men were in a barn when a pair of pilous started: one, two, one, two. “I’d like it better if there were three of you!” yelled one of the men, and sure enough a third pilou joined in. Other men started requesting more and more, and the number of pilous increased accordingly. The same stunt was later attempted by three bored young girls, but they requested too many, and soon the pilous were rattling their bed and knocking at their walls. The girls wisely went quiet, and the creatures eventually left.

Attempts to put pilous to use have failed. One miser left oakum fibers behind in the attic in hopes that the pilous would stomp them flat, but he returned in the morning to find the material shredded and scattered all over the attic.

References

d’Amézeuil, C. (1863) Récits Bretons. E. Dentu, Paris.

Dubois, P.; Sabatier, C.; and Sabatier, R. (2005) The Complete Encyclopedia of Elves, Goblins, and Other Little Creatures. Abbeville Press.

Orain, A. (1899) Le Monde des Ténèbres en Ile-et-Vilaine. Revue de Bretagne, de Vendée et d’Anjou, XXI, Paris.

Orain, A. (1901) Contes de L’Ile-et-Vilaine. J. Maisonneuve, Paris.

Le Rouzic, Z. (1924) Carnac: Légendes – Traditions – Coutumes et Contes du Pays. LaFolye Frères et Cie, Vannes.

Pyrallis

Variations: Pyrausta, Piralis

The Pyrallis or Pyrausta is an insect native to the copper-smelting furnaces of Cyprus. It resembles a large fly with four legs.

A pyrallis can only be seen within a fire, flitting and flying through the flames. It cannot survive outside fire, and dies instantly if it flies out of it. In fact, Pliny believed the pyrallis was born from the fire itself.

There is a persistent rumor that the pyrallis has dragon features or something to do with dragons, but this is inaccurate. This misconception likely stems from the whimsical book Inventorum Natura, which presents an entirely fictitious “lost” Plinian manuscript.

References

Pliny; Bostock, J. and Riley, H. T. trans. (1857) The Natural History of Pliny, v. III. Henry G. Bohn, London.

Unknown. (1538) Ortus Sanitatis. Joannes de Cereto de Tridino.

Woodruff, U. (1979) Inventorum Natura. Paper Tiger, England.