The Dard is peculiar to the department of Vienne in France, but its physiognomy recalls that of the alpine dragons – and, like them, it probably evolved from mustelid accounts. It is a serpent with four legs and a short viper’s tail. It has the head of a cat and a mane running down its dorsal spine.
Dards drink milk from cows and can produce a terrifying whistle. They are nonvenomous, but bite viciously when provoked.
Peasants in Vienne claimed to recognize the dard’s likeness in the carvings of certain churches.
Ellenberger, H. (1949) Le Monde Fantastique dans le Folklore de la Vienne. Nouvelle Revue des Traditions Populaires, 1(5), pp. 407-435.
The Arassas hails from the folklore of Lagrand in the Hautes-Alpes region of France. It is a greyish-colored animal with the head of a cat and the body of a lizard. It lives in ruined houses and old crumbling walls. Its gaze kills immediately.
Like other European mountain dragons, it is likely derived from superstitions about otters and martens.
van Gennep, A. (1948) Le folklore des Hautes-Alpes, Tome II. J. P. Maisonneuve et Cie, Paris.
Ireland’s three dragon sisters Dabran, Farbagh, and Cathach were the offspring of the gatekeeper of Hell and the all-devouring sow; they were nursed by the red demon of West Ireland. Cathach, the youngest of the three, made her home on Inis Cathaig (now Scattery Island).
A horrible sight she was to see, a great dragon bigger a small isle, with a back like a round island covered with scales and shells. A rough bristly mane like a boar’s covered her foreparts. When she opened her cavernous mouth filled with a double row of sharp teeth, her entrails could be seen. A cruel eye gleamed in her head. Her body stood on two short, thick, hairy legs armed with iron nails that struck sparks on the rocks as she moved. Her belly was like a furnace. The tail of a whale she had, a tail with iron claws on it that ploughed furrows in the ground behind her. Cathach could move on land and swim with equal ease, and the sea boiled around her.
Dabran and Farbagh were both slain by Crohan, Sal, and Daltheen, the three sons of Toraliv M’Stairn. When Cathach sensed the loss of her siblings, she went on a rampage, laying waste to the lands around the Shannon Estuary from Limerick to the sea, sinking ships and paralyzing commerce for a year. When the three brothers returned and saw the destruction wreaked by Cathach, they were so distraught that they flung themselves into the sea to their deaths.
Cathach herself was defeated by a far more humble and unassuming hero. When Saint Senan made landfall on Inis Cathaig, Cathach prepared to devour him whole. But the holy man made the sign of the cross in front of her face, and she was quieted. “In the name of the Father, the Son, and the Holy Ghost, leave this island, and hurt no one here or wherever you leave to”. And Cathach did as she was told. She disappeared into the estuary and went to Sliab Collain without harming anyone; and if she is still alive, she has remained obedient to Senan’s command.
The ruins of the church of Saint Senan can still be seen to this day on Scattery Island.
Hackett, W. (1852) Folk-lore – No. I. Porcine Legends. Transactions of the Kilkenny Archaeological Society, 2(1), pp.
O’Donovan, J. (1864) The Martyrology of Donegal. Alexander Thom, Dublin.
Stokes, W. S. (1890) Lives of Saints from the Book of Lismore. Clarendon Press, Oxford.
Stokes, W. (1905) The Martyrology of Oengus the Culdee. Harrison and Sons, London.
Watts, A. A. (1828) The Literary Souvenir. Longman, Rees, Orme, Brown, & Green, London.
The Famocantratra (as Flacourt describes it) or Famocantraton (in Dapper and subsequent works) is a small lizardlike animal found in Madagascar. Its name means “leaper at the chest”.
The famocantratra’s back, chin, and top of its neck, legs, and tail are made of small paws or claws which allow it to adhere to trees like glue. It is almost impossible to see as it sticks to trunks. Its mouth is always open to capture insects and other small invertebrates.
It will leap onto the chest of anyone who passes by, and it holds on so fast that the skin has to be sliced off with a razor. For this reason it is feared and avoided by the natives of Madagascar.
Dapper, O. (1686) Description de l’Afrique. Wolfgang, Waesberge, Boom, & van Someren, Amsterdam.
de Flacourt, E. (1661) Histoire de la Grande Isle Madagascar. Francois Clouzier, Paris.
According to the Huron, the Angont is the source of death, disease, and all the misfortunes of the world. It is a monstrous snake that lives in a number of dark and secluded areas, including lakes, rivers, deep woods, under rocks, and in caves.
When sorcerers wish to kill someone, they rub items – hair, splinters, animal claws, wheat leaves, and so on – with angont flesh. Any such object becomes malevolent, penetrating deep into a victim’s vitals down to bone marrow, and bringing with it agonizing pain and sickness that eventually consumes and kills its host. Only the discovery and removal of the cursed object can prevent and cure this.
Vimont, B. (1858) Relations des Jésuites, v. II. Augustin Coté, Quebec.
Nyanza is home to the Lukwata. The deeds and misdeeds of this great sea-serpent
are told on both sides of the lake, from Uganda to the Kavirondo (Winam) Gulf
in Kenya. The lukwata is commonly lumped with the dingonek, but the lukwata’s
pedigree is far older. Lukwata is also the name of a Baganda clay charm which,
when hidden in the king’s house, presents theft in the village, but this seems
has been around from time immemorial and makes occasional appearances. It is a
huge and terrifying lake demon, a serpent, a cetacean, or perhaps a giant fish.
It is associated with whirlpools in the lake. Ja-Luo fishermen have tales of
the lukwata attacking their canoes. The Baganda, Kavirondo, and Wasoga of the
north shore of lake Nyanza used to sacrifice livestock to it. The lukwata’s
disappearance coincided with the sleeping-sickness epidemic, and it was
believed that the muzungu
(foreigners) caused the disease by killing the lukwata, thus bringing its wrath
upon the people.
Provincial Commissioner of Jinja, saw a lukwata swimming down the Napoleon
Gulf; its head was out of the water but it was too far to make out its
features. Clement Hill of the Foreign Office had a far closer encounter when a
lukwata off Homa Mountain tried unsuccessfully to seize a man on the bow of
Hill’s ship. He saw a lizard-like head, roundish and dark-colored, on a
four-foot-long neck attached to a large, rounded mass that formed the body.
Some sort of tail seemed to be trailing behind.
Wayland, head of the Geological Survey of Uganda, claimed to have heard the
lukwata’s distant bellowing. He was shown pieces of lukwata bone, and was told
that the lukwata fought epic battles with crocodiles. Pieces of skin lost in
those struggles were used for potent amulets.
complete account of a lukwata’s appearance is recorded by H. Bell, who shot one
on the western border of Uganda near the Semliki River and Lake Albert. The
creature, which was identified as a small lukwata by a native boy, was deemed
to resemble Hill’s serpent. It had a snakelike head, a neck several inches
long, a tail a few inches long, and flippers like a sea turtle’s. Instead of a
hard shell, the lukwata had a thick, soft, rubbery carapace. Bell believed that
the lukwata – evidently an odd species of turtle – would, at the surface, give
the impression of a bulky, long-necked animal.
are not particularly smart. A Baganda folktale tells of the friendship between
a lukwata and a monkey. It came to pass that the King of the balukwata took
ill, and his wizard told him to eat the heart of a monkey as a cure. The King
offered great rewards to any of the balukwata who would bring him the heart of
a monkey. So the lukwata went to the home of his friend the monkey and hailed
him. “How are you? You should come visit me, my wife and sons want to see you”.
“But I cannot swim”, said the monkey. “I’ll carry you on my back”, said the
lukwata, and they were off. Halfway across the lake, the lukwata, having a
crisis of conscience, decided to tell the monkey the truth. “I’m really sorry,
but our King is sick and needs your heart”. The monkey thought fast. “You silly
thing”, he told the lukwata, “I don’t have my heart with me. I leave it behind
so I can jump through the trees. Take me back and I’ll fetch my heart from the
branch where I left it”. Of course, the unsuspecting lukwata swam back, and the
monkey escaped to safety in the trees – but not before mocking his erstwhile friend’s
(1948) Witches & Fishes. Edward
Arnold & Co., London.
B. (1910) In Closed Territory. A. C.
McClurg & Co., Chicago.
Cunningham, J. F. (1905)
Uganda and its peoples. Hutchinson
& Co., London.
Hattersley, C. W. (1900)
An English Boy’s Life and Adventures in
Uganda. The Religious Tract Society, London.
B.; Garnett, R. trans. (1958) On the Track of Unknown Animals. Rupert
W. (1913) On Some Unidentified Beasts.
The Journal of the East Africa and Uganda Natural History Society, III(6), pp.
H. (1902) The Uganda Protectorate.
Hutchinson & Co., London.
G. L. (1911) A Hand-book of Luganda.
Richard Clay & Sons, Limited, London.
is one of several familiar spirits associated with sorcerers and witchcraft in
Zambia. Malomba appear as snakes with human heads and share the features and
emotions of their owners. As malomba are obtained through deliberate sorcery in
order to kill enemies or steal food, anyone suspected of having an ilomba is up
to no good. That said, powerful chiefs and hunters are said to have their own
malomba to protect them from witchcraft. Owners of malomba are usually male.
sorcerers can make malomba in a number of ways. Most commonly, a mixture of
certain medicines and water is made and placed on a piece of bark. Five duiker
horns are placed next to this. A plait of luwamba
or mbamba (spiky grass) is made to
about 15-18 inches long and 0.5-1 inch wide; the duiker horns are placed at one
end of this plait. Fingernail parings from the client are put in the horns, and
blood taken from the client’s forehead and chest are mixed with the medicine.
Some of the concoction is drunk by the client, while the rest is sprinkled onto
the plait with a second luwamba
plait. After the first sprinkling, the plait turns ash-white. The second
sprinkling turns it into a snake. The third gives it a head and shoulders that
resemble the client in miniature, including any jewelry present. The shoulders
soon fade away to leave only the head.
then addresses its master. “You know and recognize me, you see that our faces
are similar?” When the client answers both questions in the affirmative, then
they are given their ilomba.
obtained, an ilomba will live wherever the owner desires it to, but usually
this is in riverside reeds. Soon it makes its first demand for the life of a
person. The owner can then designate the chosen target, and the ilomba kills
the victim. It kills by eating its victim’s life, by consuming their shadow, or
by simply feasting on their flesh or swallowing them whole. Then it returns and
crawls over its owner, licking them. People who keep mulomba become sleek and
fat and clean, are possessed of long life, and will not die until all their
relatives are dead. This comes at a steep price, however, as the ilomba will hunger
again, and continue eating lives. If it is not allowed to feed itself, its
owner will grow weak and ill until the ilomba feeds again.
unnatural death toll will be noticed, and a sorcerer is called in to divine the
hiding place of the ilomba. To kill an ilomba, a sorcerer will sprinkle nsompu medicine around its suspected
lair. This causes the water level to rise and the ground to rumble. First fish,
then crabs, and finally the ilomba itself appear. The snake is promptly shot
with a poisoned arrow – and its owner feels its pain. They die at the same
H. (1923) In Witch-bound Africa. J.
B. Lippincott Company, Philadelphia.
(1975) Revelation and Divination in
Ndembu Ritual. Cornell University Press, Ithaca.
White, C. M. N. (1948) Witchcraft, Divination and Magic among the
Balovale Tribes. Africa: Journal of the International African Institute,
18(2), pp. 81-104.