Literature

Manticore: Man-Eating Hybrid Beast of Legend and Art

As we mentioned on Monday, guest columnist Richard H. Fay will be writing all three of this week’s posts, as he continues to give us his very well-researched take on the odd and the occult.  You can read his blog here, and we also recommend checking out his Zazzle Store.  Additionally, the artwork referring to the creatures discussed in this article can be found here.

Artwork by Richard H. Fay

A legendary monster that bore many names (Manticore, Manticora, Mantichora, Manticory, Manticoras, Martikhora, Mantiserra, Memecoleous, Mancomorion, and the Satyral), the fearsome Manticore featured in the lore, bestiaries, and creative works of various lands and cultures, from ancient Asia to medieval Europe, and beyond. However, the Manticore legend first took root in ancient Greece and Persia. A garbled account of man-eating Bengal tigers of India may have been the seed that sprouted all subsequent tales of this strange and ferocious hybrid creature. Despite its dubious origins, the legend of the Manticore persisted and developed over the centuries.

Ctesias, Greek physician to the Persian King Artaxerxes II Mnemon (reigned 404 to 358 BCE), penned what seems to be the first written account of the Manticore. Even though Ctesias never visited India, he wrote that a lion-sized man-faced monstrosity prowled the sub-continent. As preserved in later works by the Roman writer Aelian (c. 170 – c. 235 CE) and the Byzantine scholar Photius (c. 815-897 CE), Ctesias described what he called the Martikhora (derived from the Persian mardkhor, meaning “man-slayer” or “man-eater”) as possessing pale blue eyes, three rows of sharp teeth, savage claws, a cinnabar-coloured pelt, a scorpion’s tail, additional stings on the crown of its head and each side of its tail, and a voice that sounded like a trumpet. Ctesias also claimed that the creature could, to defend itself, shoot regenerating foot-long stingers both forward and backward a considerable distance. One animal alone could withstand those poisoned quills; the thick-skinned elephant had little to fear from the Manticore’s otherwise deadly sting. To hunt such a formidable beast, Indian natives rode upon elephants and attacked their prey with spears or arrows. 

It seems likely that the man-eating Martikhora of Ctesias was based upon tales of the Bengal tiger (Panthera tigris tigris). The Romanised Greek Pausanias (c. 110 – c. 180 CE) believed this to be the case, and wrote about his thoughts on the matter in the ninth book of his ten-volume travelogue entitled Description of Greece. In his section on fabulous animals, he suggested that the red-hued pelt described by Ctesias could be explained by a tiger appearing to be a homogeneous red in colour when observed running in full sunlight. Pausanias also put forward the opinion that the more fanciful traits recorded by Ctesias, such as the lethal stingers and three rows of teeth, arose from natives exaggerating the deadly characteristics of a man-eating beast they dreaded. According to what Irish naturalist  Valentine Ball wrote in his 1883 paper “Identification of the Pygmies, the Martikhora, the Griffin, and the Dikarion of Ktesias”, these two traits dismissed by Pausanias as false may have had a basis in fact. Ball argued that the Manticore’s three rows of teeth might have been derived from the tiger’s trilobate molars, while the tail-borne stingers might have been a distorted account of a horny dermal structure he asserted exists at the extremity of a tiger’s tail.

Regardless of the reality behind Ctesias’ account, other ancient writers helped propagate the legend of the Manticore. With the sceptical qualifier of “if we are to  believe Ctesias”, Aristotle described the Martichora of India in his History of Animals of  350 BCE. He included most of the characteristics already mentioned and also said that the beast’s call sounded like a combination of pan-pipes and a trumpet. The Roman author and naturalist Pliny the Elder, in his Naturalis Historia of c. 77 CE, displayed little scepticism over the creature’s actual existence when he echoed Ctesias and Aristotle, although he placed the creature in Ethiopia. He added that the triple-rowed teeth fit into each other like a comb. He also claimed to have been informed that  the man-faced monster could mimic human speech.

Inspired by the writings of ancient Greek and Roman naturalists, the compilers of medieval bestiaries included the Manticore among their compendia of beasts, both ordinary and fantastic. 

The exact appearance of the creature varied from work-to-work, although all variations displayed a feline-body with a human face. One 12th century bestiary featured a Manticore wearing a Phyrgian cap. An English bestiary of the early 13th century portrayed its Manticore as possessing a particularly savage countenance and prominent stingers all along its tail. Another mid-late 13th century English bestiary depicted the Manticore with a visage that was merely a rough approximation of a human face. Yet another 13th century bestiary, this one from northern France, portrayed the beast as having a distinctively human head, but no stinging tail. This particular depiction also deviated from the standard reddish coat colour, in this instance (assuming the colour hadn’t faded or altered drastically over time) the illuminator had instead opted for a greyish hue.

Besides its frequent presence in bestiaries, the Manticore also made appearances in medieval sculpture and even, on rare occasions, medieval and Tudor heraldry. The Manticore carvings found in some medieval churches stood as symbols of the weeping prophet Jeremiah. The late medieval Lord Hastings adopted a tusked Manticore (or mantyger) as his heraldic badge. The Tudor-era Lord Fitzwalter had, for his badge, a purple-hued Manticore. At times, the head of the heraldic Manticore would be adorned with spiral horns.

Over time, the Manticore became associated with other fabulous creatures and served as inspiration for other legendary monsters. In the later Middle Ages and Renaissance, the heraldic Manticore helped shape the imagery of the female-faced chimaeric creature that stood as a symbol of the sin of fraud in “grotteschi” (grotesque decorative elements) and some Mannerist paintings. Edward Topsell, in his 1607 work The Historie of Foure-Footed Beastes, copied the description of a Manticore as given by Ctesias, but then equated the man-faced beast with the badger-headed cloven-hoofed Leucrocota and the hyena. In Spanish lore, the Manticore transformed into a kind of werewolf that kidnapped and preyed upon children. Tales of the Manticore told by sixteenth century missionaries to the New World may have formed the basis for the Cigouave, a human-faced feline-bodied beast, of Haitian Vodou tradition.

As the ages progressed, the Manticore of art and popular culture gained additional attributes. Along with the spiral horns added by heraldic artists, others tacked on scales, udders or dragon’s wings. A scaly Manticore sporting horns, udders, and wings featured in a 17th century bestiary. In modern times, a bat-winged Manticore has numbered among the monsters that adventuring characters may encounter in the fantasy realms of a certain well-known role-playing game. The Manticore in Gustave Flaubert’s 1874 work The Temptation of St. Anthony spoke of possessing screw-like claws and the ability to spew plague.

Interestingly enough, although it seems likely that distorted tales of man-eating tigers served as the basis for the man-faced scorpion-tailed stinger-flinging Manticore of ancient natural histories and medieval bestiaries, the legend lives on. In Indonesia, some villagers today tell tales of a man-eating Manticore that prowls the jungle and kills its human prey with a single bite or scratch. It just goes to show that the Manticore has endured, in human imagination if not necessarily in reality.

Sources

Aelian (1958). On the nature of animals 4.21. (A.F. Scholfield, Trans.). Attalus. (Original work written c. 200 CE) http://www.attalus.org/translate/animals4.html

Aristotle (1910). The history of animals. 2.1. (D. Thompson, Trans.). The Internet Classics Archive. (Original work written 350 BCE) http://classics.mit.edu/Aristotle/history_anim.2.ii.html

Badke, D. (ed.). (2011, January 15). Manticore: gallery. The medieval bestiary. http://bestiary.ca/beasts/beastgallery177.htm

Ball, V. (1883). “Identification of the pygmies, the martikhora, the griffin, and the dikarion of Ktesias”. The Academy, XXIII, 277. https://books.google.com/books?id=oEZRAQAAMAAJ

Curran, B. (2016). The carnival of dark dreams. WyrdHarvest Press. https://books.google.com/books?id=KzNnDwAAQBAJ&printsec=frontcover#v=onepage&q&f=false

Flaubert, G, (2016). The temptation of St. Anthony. (L. Hearn, Trans.). (Original work written 1874). http://www.gutenberg.org/files/52225/52225-h/52225-h.htm

Gygax, G., & Arneson, D. (1981). Dungeons & Dragons fantasy adventure game expert rulebook. TSR Hobbies.

Heraldic badge of William Lord Hastings [ink drawing]. Wikimedia Commons. (Originally drawn c.1466-70) https://commons.wikimedia.org/wiki/File:William_Hastings,_1st_Baron_Hastings.jpeg

Lehner, E. & Lehner, J. (2004). Big book of dragons, monsters, and other mythical creatures.  Dover Publications.

Manticore. (2020, March 2). Wikipedia. Retrieved March 3, 2020 from https://en.wikipedia.org/wiki/Manticore

Matthews, J., & Matthews, C. (2005). The element encyclopedia of magical creatures. HarperElement.

Pausanias (2018). Description of Greece (English). 9.21.4-9.21.5. Perseus under PhiloLogic. (Original work written c. 150 CE) http://perseus.uchicago.edu/

Photius (2017). Photius’ excerpt of Ctesias’ Indica. (J.H. Freese, Trans.). Livius. (Original work written  c.850 CE) https://www.livius.org/sources/content/ctesias-overview-of-the-works/photius-excerpt-of-ctesias-indica/

Pliny the Elder (1855). The natural history 8.30 & 45. (J. Bostock & H.T. Riley, Trans.). Perseus Digital Library. (Original work written 77 CE). http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0137%3Abook%3D8%3Achapter%3D30

Rose, C. (2000). Giants, monsters, and dragons: an encyclopedia of folklore, legend, and myth. W. W. Norton & Company.

Rosen, B. (2008). The mythical creatures bible. Octopus Publishing Group. 

Rothery, G. (1994). Concise encyclopedia of heraldry. Senate. (Original work published 1915)

Topsell, E. (1607). The historie of foure-footed beastes. Printed by William Iaggard. https://archive.org/details/b3033469x/page/n9/mode/2up

Zell-Ravenheart, O., & DeKirk, A. (2007). A wizard’s bestiary. New Page Books.

Merfolk: Sea People of Folklore and Legend

As we mentioned on Monday, guest columnist Richard H. Fay will be writing all three of this week’s posts, as he continues to give us his very well-researched take on the odd and the occult.  You can read his blog here, and we also recommend checking out his Zazzle Store.  Additionally, the artwork referring to the creatures discussed in this article can be found here.

Artwork by Richard H. Fay

Featured in the lore of many human cultures, merfolk were said to be people of the sea, although some resided in freshwater. In their most usual form, these beings appeared humanoid from the waist up and pisciform from the waist down. However, some chronicles and tales presented variations from this standard. At times hostile, at other times helpful, merfolk interacted with land-dwellers in various ways. Certain stories even spoke of marriages between merfolk and mortals, unions that could produce lines of human descendants. With potential links to ancient gods, goddesses, and monsters, merfolk have been a fixture of human legends for ages, but some accounts suggest that they are more than mere creatures of legend. Surprisingly enough, various historical records describe actual encounters with these aquatic entities, According to some reports, such encounters have even persisted to the present day.

The origins of merfolk lore might be as murky and difficult to plumb as the ocean depths themselves, but possible precursors to the merfolk of later chronicles and tales may be found in ancient myths and legends. Oannes, god of wisdom who granted the ancient Babylonians the gift of culture, appeared as a human-fish hybrid (Sykes & Kendall, 1993). The Philistine god Dagon and the Syrian goddess Atargatis were also depicted as prototypical merfolk (Matthews & Matthews, 2005). Mythographer Robert Graves traced a connection between mermaids and sea-born goddesses Aphrodite and Marian (Matthews & Matthews, 2005). The Greek scholars Nicholas Polites and Stilpon Kyriakides argued that the mermaid of modern Greek lore, the gorgona, shares features with the siren of Classical Greek myth (Simpson, 1987). Notwithstanding the fact that medieval authors did conflate the sailor-luring siren of ancient lore with the northern mermaid, Classical depictions portrayed the siren not as half-woman, half-fish, but as a monster that possessed a woman’s head and torso atop a bird’s body (Rose, 2000).

Although the true nature of alleged links between ancient gods and merfolk of later times may be doubtful, there is no doubt that such beings feature in folklore and legends around the world, from Ireland to New Ireland, New Guinea. The usually peaceful Irish merfolk known as merrows wore magical red caps that allowed them to shape-shift and travel back-and-forth between their undersea realm and dry land (Rose, 1996). The Manx mermaid ben varrey exhibited two conflicting natures, one a benevolent finder of treasure, the other a malevolent enchanter of men (Matthews & Matthews, 2005). The handsome Danish merman havmand treated those mortals he encountered with kindliness, while his female counterpart havfrue could be either helpful or harmful (Rose, 1996). Like the sirens of ancient myth, the alluring Swedish mermaids called sjörå entranced boatmen at sea and destroyed both mortals and their vessels (Marriott, 2006). The cannibalistic mermaids of Portuguese tales went one step further and devoured those lured into their watery abode (Marriott, 2006). The far more benevolent ningyo of Japanese lore brought peace and dispelled bad luck (Matthews & Matthews, 2005). Clad in cowrie-shell jewelry, the bonito maidens of the Solomon Islands acted as caretakers of both bonito fish and lost ivory fishing hooks (Rose, 1996). The singing ri of New Ireland tradition resided among the mangroves and along the strand (Rose, 2000). On the east coast of Canada, the halfway people of Micmac legends alerted courteous fishermen of impending storms (Rose, 2000).

Merfolk through the ages and across the globe have traditionally appeared as humanoids with fishy tails, exemplified by the beautiful-but-deadly comb-and-mirror-wielding sea maiden of the English folk song “The Mermaid” (Briggs, 1978), but there are variations to this tradition. The 1st century author Pliny described mermaids as being completely scaly head-to-tail (Rosen, 2008). The medieval Irish Annals of the Four Masters told of a truly monstrous mermaid said to have measured a whopping 160 feet long (Matthews & Matthews, 2005). Another oversized mercreature featured in a report made to Bishop Pontoppidan of Bergen in 1719 that described a human-faced seal-like beast 28 feet long (Rose, 2000). Male merrows appeared downright hideous in aspect, possessing green-coloured hair, teeth, and skin, pointed red noses, and piggy eyes (Rose, 2000). On occasion, the Danish havmand was said to have had blue skin (Matthews & Matthews, 2005). Instead of looking like a human woman from the waist up, the Japanese ningyo could appear as a huge fish with a woman’s head (Rose, 2000).

Along with the varying physical descriptions of merfolk, different human cultures expressed different views regarding what merfolk symbolised. In medieval Europe, mermaids represented deceit and were believed to be in league with the Great Deceiver himself, the devil (Rose, 2000). Additionally, the medieval church considered mermaids to be symbols of vanity, lust, and the soul-endangering aspects of femininity and sex (Rosen, 2008). In Tudor times, the word “mermaid” became synonymous with the word “prostitute” (Franklin, 2002). Conversely, the Afro-Brazillian Batuque cult saw their aquatic jamaína and imanja as intermediaries between mortals and angels (Rose, 1996). The Japanese thought of their ningyo as a positive entity, a protector of the land (Matthews & Matthews, 2005).

As has been touched upon above, merfolk in various locales and circumstances sometimes dealt with land-dwelling mortals in a less-than-beneficial, or even outright malevolent, fashion. The otherwise friendly male merrow named Coomara captured the souls of drowned sailors in cages in the mistaken belief that he was performing a good deed sheltering the souls and keeping them warm and dry (Croker, 1882). Mermen of a more baleful nature were believed to conjure terrible storms and sink ships (Rose, 2000). At times, the female of the species also acted in a destructive manner; the subject of the folk song “The Mermaid” sent a ship of doomed souls to the bottom of the ocean (Briggs, 1978). The Norwegian havfine herded the waves and wrecked vessels foolish enough to be caught asea when storms rolled in (Matthews & Matthews, 2005). The Scottish lake-dwelling mermaid encountered by the youthful Laird of Lorntie proved to be a downright bloodthirsty creature that would have feasted on the young laird’s blood had his loyal servant not pulled him from the loch’s waters (Briggs, 1979).

Of course, not all merfolk treated humans poorly; some had favourable and even intimate dealings with humankind. According to Danish lore, a prophesying havfrue foresaw the birth of Christian IV of Denmark (Matthews & Matthews, 2005). In one Scottish story, a young man learned how to cure his ailing love with an infusion of mugwort when a mermaid surfaced and sang of using the herb to prevent the girl’s death by consumption (Briggs, 1978). A mermaid that rose from a Renfrewshire pool as a funeral procession crossed a stream advised the mourners how to use both mugwort and nettle to ward off fatal illness (Briggs, 1978). In the tale “The Old Man of Cury”, a stranded mermaid rescued by an old man granted her saviour the gift of healing (Briggs, 1978). The title mortal of “Lutey and the Mermaid” was rewarded with similar benefits when he aided a mermaid, but found himself lured into her watery abode nine years later (Briggs, 1978). Along with knowledge of healing herbs, rescued mermaids could also warn of impending storms (Rose, 1996). On occasion, female merrows wedded mortal men and gave rise to a line of human descendants who possessed webbed fingers and scaly legs (Briggs, 1979). A mermaid was said to number among the ancestors of the McVeagh clan of Scotland (Franklin, 2002).

Apart from marriages and other relations between merfolk and mortals, some stories told of humans transformed into sea people. According to a popular Greek legend, Alexander the Great’s sister Thessalonike turned into a mermaid when, grief-stricken by the death of her conquering sibling, she attempted suicide by throwing herself into the Aegean Sea (DocumentaryMakedonia, 2013). Lí Ban, the pagan subject of a 12th or 13th century Irish tale, underwent a magical metamorphosis from human woman to mermaid after the majority of her kin were drowned in a flood (Ó hÓgáin, 2006). According to a certain Irish legend, pagan crones became mermaids when Saint Patrick expelled them from the land (Franklin, 2002). In the Samish story of Ko-kwal-alwoot, a maiden became enamoured with a merman who insisted on taking her as his bride and who eventually transformed her into a sea-dweller like himself (Matthews & Matthews, 2005).

Beyond the myths, legends, and folktales about merfolk told over the centuries by many different storytellers around the globe, sailors and fishermen across the ages have reported real-life sightings of fishy-tailed humanoids. Christopher Columbus wrote that he spied three less-than-lovely mermaids off the coast of what is now the Dominican Republic in January 1493 (Salaperäinen, 2016). In 1560, the bodies of several mermaids netted off the coast of Ceylon underwent dissection at the hands of a learned physician who concluded that, externally and internally, the anatomy of the merbeings resembled that of humans (Matthews & Matthews, 2005). Henry Hudson recorded that two of his crewmen spotted a white-skinned black-haired mermaid in 1608 (Cohen, 1982). In 1723, a Danish Royal Commission tasked with proving that merfolk existed only in myths and legends ended up running across an actual merman near the Faroe Isles (Matthews & Matthews, 2005). In 1830, residents of the isle of Benbecula in the Hebrides found the body of a small dark-haired white-skinned mermaid with “abnormally developed breasts”, perhaps the same creature that had been seen and injured at Sgeir na Duchadh a few days earlier, washed ashore at Culle Bay (Munro, 2016). Three years later, natural history professor Dr. Robert Hamilton described the capture of a short-haired monkey-faced mermaid offshore of Yell in the Shetland Isles (Munro, 2016). During a few notable summers around 1890, hundreds of eyewitnesses claimed to have seen the so-called Deerness Mermaid, a black-headed white-bodied creature that appeared like a human when swimming in the waters of Newark Bay, Orkney (Towrie, n.d.).

Believe it or not, in certain regions of the world sightings of and belief in merbeings have persisted right up to the present day. In 1947, an elderly Hebridean fisherman reported sighting a mermaid combing her hair near the shore of the Isle of Muck (Matthews & Matthews, 2005). In June 1967, passengers aboard a ferry travelling past Mayne Island, British Columbia, observed (and one snapped a photograph of) a blonde-haired dimple-faced mermaid with the tail of a fish or porpoise sitting upon a shoreside rock (Obee, 2016). In January 2008, several South Africans who had been relaxing near the bank of the Buffelsjags River at Suurbraak claimed they encountered a river-dwelling mermaid with white skin, black hair, and hypnotic red eyes known locally as the Kaaiman (Pekeur, 2008). In 2009, dozens of eyewitnesses caught sight of a mermaid porpoising and performing aerial acrobatics off the beach of Kiryat Yam, Israel (“Is a Mermaid”, 2009). As recently as 2012, workers at a dam in northern Zimbabwe insisted that mermaids were to blame for mysterious malfunctions and refused to continue their work until the harassing entities were appeased with a traditional beer ritual (Conway-Smith, 2012).

Merfolk number among the most widespread of legendary beings. Diverse cultures around the world have told stories of aquatic humanoid beings with piscine tails. Tales handed down from generation to generation attest to mankind’s relations with merfolk, for good or ill, throughout the ages. Perhaps such lore is merely the product of human imagination, but what are we to make of reports of actual sightings? Historic and more recent claims of seeing mermaids or mermen could be chalked up to mirages, misidentifications, hoaxes, or even mass hysteria. For instance, Columbus might have spied a trio of manatees. Witnesses who saw a mermaid on Mayne Island may have actually seen a human girl posing with a fake mermaid’s tail. Men who refused to continue work on a dam in Zimbabwe due to interference from mermaids might have fallen victim to mass hysteria. Whatever the truth of the matter, belief in merfolk has endured over time and continues to endure, in some locales, to this day. Regardless of the reality, merfolk continue to have a place in the hearts, minds, and imaginations of their land-dwelling mortal counterparts.

References

Briggs, K. (1978). The vanishing people: fairy lore and legend. New York, NY: Pantheon Books.

Briggs, K. (1979). Abbey lubbers, banshees, and boggarts: an illustrated encyclopedia of fairies. New York, NY: Pantheon Book.

Cohen. D. (1982). The encyclopedia of monsters. New York, NY: Dodd, Mead & Company.

Conway-Smith, E. (2012, February 12). Zimbabwe mermaids appeased by traditional beer ritual. PRI. Retrieved from https://www.pri.org.

Croker, T. C. (1882/2008). Irish fairy legends. Mineola, NY: Dover Publications.

DocumentaryMakedonia. (2013. May 24). The legend of Thessalonike, a mermaid who lived in the Aegean sea [Video file]. Retrieved from https://www.youtube.com/watch?v=pHSOjYTco0U

Franklin, A. (2002). The illustrated encyclopedia of fairies. London, England: Collins & Brown.

Is a mermaid living under the sea in northern Israel? (2009, August 12). Haaretz. Retrieved from https://www.haaretz.com.

Marriott, S. (2006). The ultimate fairies handbook. London, England: Octopus Publishing Group.

Matthews, J., & Matthews, C. (2005). The element encyclopedia of magical creatures. London, England: HarperElement.

Munro, A. (2016, March 16, updated March 17). The myth of the Hebridean mermaid. The Scotsman. Retrieved from https://www.scotsman.com

Obee, D. (2016, January 8). Dave Obee: mermaid had no legs, but story does. Times Colonist. Retrieved from https://www.timescolonist.com/

Ó hÓgáin, D. (2006). The lore of Ireland: An encyclopaedia of myth, legend and romance. Woodbridge, England: The Boydell Press.

Pekeur, A. (2008, January 16). Mysterious ‘mermaid’ rises from the river. IOL. Retrieved from https://www.iol.co.za.

Rose, C. (1996). Spirits, fairies, leprechauns, and goblins: an encyclopedia. New York, NY: W. W. Norton & Company.
Rose, C. (2000). Giants, monsters, and dragons: an encyclopedia of folklore, legend, and myth. New York, NY: W. W. Norton & Company.

Rosen, B. (2008). The mythical creatures bible. London, England: Octopus Publishing Group.
Salaperäinen, O. (2016). A field guide to fantastical beasts. New York, NY: Metro Books.

Simpson, J. (1987). European mythology (library of the world’s myths and legends). New York, NY: Peter Bedrick Books.

Sykes, E., & Kendall, A. (1952/1993). Who’s who in non-classical mythology (Rev. Ed.). New York, NY: Oxford University Press.

Towrie, S. (n.d.). Monsters of the deep: mermaid accounts and sightings. In Orkneyjar: The Heritage of the Orkney Islands. Retrieved from http://www.orkneyjar.com/folklore/mermaids.htm

A Variety of Draconic Creatures

We’re delighted to announce the return of guest columnist Richard H. Fay. He will be writing all three of this week’s posts, as he continues to give us his very well-researched take on the odd and the occult.  You can read his blog here, and we also recommend checking out his Zazzle Store, and artwork referred to this piece can be found here.  

Artwork by Richard H. Fay

Most folks, when you say the word “dragon”, envision a four-legged, winged, fire-breathing, reptilian monster. In actuality, although many dragons of both modern popular culture and traditional lore fit snugly into this description, draconic creatures of European myths, legends, and folklore exhibited an amazing variety of forms. Some bore wings, while others went wingless. Some crawled on four or even six legs, while others made due with only two or none at all. Some sported scaly hides, while at least one surprisingly hirsute beast wore a shaggy, stinger-laden coat. Some breathed fire, while others exhaled poisonous fumes or spewed water. The majority possessed just one head, but a few had several.

The English word “dragon” ultimately derives from the Latin draco and the Greek drakōn. The Greek drakon and the Roman draco displayed decidedly serpentine traits such as legless bodies, flickering tongues, and ever-gazing eyes. At times, the eternally watchful monster serpents of ancient Greek myths guarded sacred locales or fabulous treasures. Derived from these Greek models, Roman dragons retained the serpentine appearance of their forebears. Roman artists depicted their draco as an enormous bat-winged serpent. Such depictions would occasionally show the draco breathing fire. A mid twelfth-century bestiary gave the draco the additional attributes of a crest upon its head and the ability to emit a dazzling luminescence. In the astronomical realm, Ptolemy (AD 100?-170?) immortalized the serpentine-style Greco-Roman dragon when he named a sinuous northern constellation Draco.

Moving from the sun-drenched Mediterranean to the mist-shrouded north, draconic creatures of serpentine form featured in Germanic folklore and beliefs. The Old English wyrm, Old High German wurm, and Old Norse ormr, all translate as “snake”. Norse mythology spoke of the Midgardsormr Jörmungandr, the great serpent that, with tail-in-mouth, encircled the middle world of men. The Teutonic epic poem Das Nibelungenlied contained the story of Fafnir, a greedy dwarf metamorphosed into a hideous wingless dragon. Scandinavian sagas and Germanic epic poems also told tales of heroic warriors facing monstrous winged serpents called lindwurms. With hides armored in radiant green-gold or green-silver scales, these draconic beasts of northern Europe guarded golden hoard or beautiful maid. It seems accounts of encounters with lindwurms were not restricted to Germany and Scandinavia, however, since Marco Polo claimed to have sighted such serpents during his journey across the Central Asian steppe.

Medieval bestiaries and psalters frequently contained images of loathly worms, wingless oftentimes two-footed serpentine monstrosities that spread blight and devastation. One such beast of northern England, the Lambton Worm, was said to have had the ability to wrap its loathsome body around its victims in the manner of a constrictor. As described when first found by the truant John Lambton, who was fishing when he should have been attending mass, this worm possessed the rather unique characteristic of nine holes on each side of its mouth. This sounds akin to the seven holes used for respiration found in the eel-like lamprey. A relative of the Lambton Worm, the Wode Worm of Linton, ravaged the northern English countryside until slain by a hero who thrust a blazing block of peat down the worm’s throat and burned it from the inside out.

Another draconic creature depicted in the illustrations of medieval bestiaries, as well as emblazoned upon heraldic arms, was the rapacious wyvern. Looking much more like what most people nowadays think a dragon should look like, the wyvern had a dragon’s head, a bat’s wings, two feet equipped with a raptor’s talons, and a serpent’s body and tail. Oftentimes the tail was tipped in a venomous barb. This particularly nasty dragon breathed poison and spread destruction wherever it went. It also became, according to the language of heraldic symbolism, a representation of might, envy, pestilence, and war.

Austrian tales told of unlucky alpine travelers meeting the fearsome tatzelwurm, a draconic resident of high mountain crags. Cat-faced but otherwise reptilian in appearance, the tatzelwurm was described as having four legs, or just two, or none at all. Descriptions also differed regarding the tatzelwurm’s pelt, which might have been smooth, or lumpy, or scaly, or even hairy. One attribute that seems to remain consistent throughout the accounts is the tatzelwurm’s terrible aggressiveness; it was said that the beast attacked humans without provocation. Swiss traditions featured a similar cat-faced mountain-dwelling wurm known as the stollenwurm, while lore from the French Alps contained a comparable creature known as the arassas It is remotely possible that tales of encounters with the tatzelwurm and its kin arose out of real-life sightings of an alpine cryptid reptile.

In the minds of many people today, the most familiar form of European dragon must surely be the four-footed winged kind as exemplified by Y Ddraig Goch, the red dragon displayed on the Welsh national flag. However, a certain legendary she-dragon of the Rhône river valley, the Tarasque, was said to have prowled about on six legs! This six-legged wingless river monster also possessed a lion’s head, a bear’s paws, a serpent’s tail equipped with a lethally-sharp barb, and a tough leathery carapace adorned with formidable spikes. According to medieval legend, the ravenous Tarasque was the terrifying product of an unholy union between Leviathan (the enormous primordial sea monster described in the Old Testament) and a bonnacon (a mythological horned bovine said to have been endowed with the ability to expel prodigious amounts of scorchingly-hot excrement).

Surprisingly enough, beyond a varying number of legs, draconic creatures of European myths and legends also had a varying number of heads, from one to one hundred or more. In Greek myths, the multiple-headed lava-spewing Typhon acted as a monstrous foe to the Olympian gods. The hundred-headed fiery-eyed Dragon of Ladon served as guardian of the golden apples of the Hesperides. The many-headed dog-bodied hydra poisoned the air and despoiled the land around the Lerna marshes in Argolis. In later times, the Greco-Roman hydra became analogous to the biblical apocalyptic beasts and came to be depicted as a wyvern with several heads. Romanian folk and fairy tales featured Balaur, a finned-and-footed dragon that had as many as twelve serpent’s heads.

Although steely scales formed the typical integument of most dragons of European lore, one rather hirsute beast of medieval French legend bore a shaggy coat. Said to have been a monstrous survivor of the Great Flood, the hair-covered serpent-headed Peluda (also known as La Velue, “the hairy one”) terrorized villagers, destroyed crops, and devoured maidens. To protect itself from attackers, it had the ability to launch lethal stingers from its hairy green pelt. Incredibly invulnerable, the Peluda could only be killed by cutting its serpentine tail in two.

Another dragon of medieval French legend, in this case, one that spewed water, gave its name to ornamental gutter spouts carved in the likenesses of grotesque monsters. The Gargouille of the Seine marshes would churn the waters and create waterspouts to overturn fishing boats and feast on drowned fishermen. It would also drag off and consume livestock. According to the legend, Gargouille’s depredations were ended by Saint Romain, Bishop of Rouen, who cowed the dragon with his crucifix and bishop’s stole and then led it into town to be slain by the townsfolk. As for those grotesquely carved gutter spouts, they came to be called gargoyles.

Draconic creatures of European myths, legends, and folklore, certainly came in a wide variety of forms with a diverse array of traits. Most did share one key attribute, however; whether it be a serpentine head (or heads), body, or tail, they all seemed to have something of the serpent about them. Of course, it could be said that they all shared another characteristic. Whether they had six legs or none, whether they were winged or wingless, whether they had one head or one hundred heads, whether they were scaled or furry, they were all truly awesome beasts.

Further Reading

Big Book of Dragons, Monsters, And Other Mythical Creatures by Ernst and Johanna Lehner.
The Book of Dragons & Other Mythical Beasts by Joseph Nigg.
Giants, Monsters & Dragons: An Encyclopedia of Folklore, Legend, and Myth by Carol Rose.The Mythical Creatures Bible by Brenda Rosen.
A Wizard’s Bestiary by Oberon Zell-Ravenheart and Ash “LeopardDancer” DeKirk.

The Fiction Issue of The New Yorker

So, how far behind am I? I just finished reading the June 10 and 17, 2019 issue of The New Yorker. A lot of the articles, particularly the ones referred to goings on about town are probably out of date a year and a half, plus a pandemic, later. The reviews, though still valid, probably aren’t as fresh as they could be, either.

But a fiction issue, as this one purports to being, should be okay, so I read it with enthusiasm. All right, let’s qualify that: I don’t normally love the fiction in TNY. I find it a little too dull and boring.

The three stories in this issue were not bad. Not memorable in any way (Sanctuary in the Artist’s Studio is probably the best of the three), but not bad.

More interesting is the fact that they sprinkled the usual content with something called border crossings, where immigrants in different parts of the world describe their experiences. This is non-fiction, and it’s kind of weird to see The New Yorker voicing it. Weird because I expect TNY to show an idealized intellectual-progressive view of things, which obviously doesn’t exist when you bring the real world into it. Even more shocking to me was an honest article about what life in supposed socialist paradise (and failed state) Venezuela is like. It’s the kind of thing one would expect TNY to sweep under the rug, as it will definitely make a good portion of its readership uncomfortable.

So my respect for the magazine–despite still feeling the fiction is just okay–went up a few notches this time. It’s nice to see realism even among the intellectual elite who tend to try to block it out and live in an idealized world where theory rules and when reality doesn’t support that way of thinking, it’s reality that’s wrong.

If you need to understand The New Yorker by reading one issue, this is the best one to pick up of the ones I’ve seen.

Gustavo Bondoni is a novelist and short story writer whose work spans several genres. His literary fiction is collected in Love and Death, a novel in short story form that tells the tale of several families, intertwined through generations. You can check it out here.

Libraries Revisited

I like reading books about libraries. The best of these is probably this one because it balances, but there are many, many wonderful pictures with a complete history of the content and the buildings that made up libraries all over the world, both ancient and modern. Interestingly, it is also entitled The Library (although the main difference with today’s subject is the fact that the earlier book also had a subtitle: A World History).

I also enjoy reading chattier, more personal, history of bibliophile things and in this sense, Nicholas Basbanes Patience and Fortitude is a good bet, and a nice thick book that will keep you entertained for some time. If your own library is in any way quirky or fun, you’ll like this one.

Today’s work is a much lighter read than either of these two, but that isn’t entirely a bad thing.

The Library – A Catalogue of Wonders by Stuart Kells is one of those cases in which a book is perfectly described by its subtitle. The “Catalogue of Wonders” part immediately brings to mind those cabinets of curiosities that wealthy private individuals used to have. These so-called cabinets (they were sometimes rooms) could contain anything the person found of interest, from stuffed birds to shrunken heads.

This book is kind of like that. It’s not a chronological history of the evolution of the library (although it does give a well-researched glimpse into that), but a collection of eclectically arranged chapters that tell of major things that befell or happened in libraries. So one chapter might give an evolution of medieval libraries while another might talk about imaginary libraries in literature (of course, Eco’s is in there, but so are the ones from LotR, and Kells shows himself to be a bit of a Tolkien scholar).

It’s actually a perfect book for those who either have already read the two mentioned previously or for those who don’t want to invest the time you’d need to do the others justice. At slightly under 300 pages, the Kells is the perfect length for the casual reader while having enough new anecdotes and stories to be a delight for those who’ve read the other volumes.

Heartily recommended to book lovers everywhere!

Gustavo Bondoni is a novelist and short story writer whose book Love and Death is a single story made up of many stand-alone shorts. The characters deeply affect each others’ lives, often without ever knowing the others exist. You can check it out here.

Oh Captain! My Captain, Patience and Fortitude

We read only a little poetry here so it may sadden readers to learn that I’ve never read Leaves of Grass cover to cover, it will probably not surprise you. This state of affairs may be unfortunate, but it doesn’t mean that I haven’t read plenty of Walt Whitman’s work over the years. In fact, I’ve probably read Leaves of Grass in its entirety at some point or another… just not consecutively in book form the way it was published.

So when I was in New York in Early June, 2019, I went to the exposition of Whitman’s life, work and influence at the New York Public Library.

Now I’d like to take a second to talk about NYPL’s exhibitions. They are wonderful, the place where they are held is just the right size to cover a specialized topic, and I’ll likely walk into the one held at any given moment even if its subject matter isn’t particularly interesting to me (they are free, so you only spend the time you invest). When it’s something like Whitman, though, it’s doubly nice.

On my way out, I grab the booklet you can take and toss it into my to-be-read pile (currently standing at about 90 books and magazines, not counting the separate pile of Road & Tracks from the 70s and 80s), where it eventually cycles through.

In this case, reading it helped fix what I’d seen in the exhibition in my memory and help me remember stuff I might otherwise have forgotten.

Of those little details, the one that interested me most as a writer was that Whitman released Blades of Grass in one form (which flopped, though it was well received by some critics) and then went on adding to it in subsequent editions. That seems strange to me… I always try to get my publishers the best possible version of my work, complete enough that adding to it would only be an exercise in padding. But it definitely worked for Whitman, who eventually turned the book into one of the most influential collections of poetry in history. Unlike other literary giants from America like Poe or Melville, Whitman became a giant in his own lifetime.

No writer could ever ask for more.

Gustavo Bondoni is a novelist and short story writer. His literary fiction is collected in a strange little book called Love and Death in which the characters from one of the linked stories influence the lives of every other character, usually without knowing it. You can check it out here.

The Lost Fleet, or why Bookstores are the Best Place to Buy Books

Times change. Nowadays, people looking for something new to read will most likely browse on Amazon, maybe follow a “recommended for you” link or two in order to track down something they could love.

In the SFF genre world, times also change, even more than in the rest of the literary world. It used to be that you could pretty much trust the Hugo and Nebula awards to point you in the direction of some interesting, entertaining work. It’s likely this would have been work by an author whose short fiction you were already familiar with, but it was a trustworthy recommendation.

These awards are no longer a good guideline, unfortunately. They’ve become politicized. The Hugos, in particular are a hollow shell of themselves. There was a controversy a few years back which, by laying bare all the problems with the award, essentially caused the people who remained to become radicalized to the effect that, today, the Hugo is more a “rightthink” award than anything remotely literary or SFF-related. It’s gotten so bad that the last time I was a voter (in 2019), I hit no-award on nearly all the categories except where Peadar O’Guilin and Aliette de Bodard were involved. It was really that bad.

The Nebulas are not quite as rotten, but they’re not entirely free of the taint either.

So what is an SFF reader looking to avoid preachy message fiction and rediscover the fun in the genre to do?

The answer is, of course, “go to a bookstore!”

And that is exactly what I did. Browsing the shelves at Barnes & Noble, I looked around the science fiction section until I found a book, first in a series, that, apart from looking technological, actually looked fun. The book I grabbed was The Lost Fleet: Dauntless, by Jack Campbell.

Now, we’re talking. A naval officer is rescued from a survival pod in which he’s been stuck for a hundred years… and put into command of a space fleet. During the war that developed while he was in hibernation, his people have turned him into the most important hero of their people.

But that comes at a cost. The fleet he commands is wounded, outgunned and trapped deep behind enemy lines. The navy he awakes to is completely different from the one he knew.

And not everyone is happy to be under the command of someone so out of touch.

This book is sheer brilliance. Fast-paced and fun as hell, it’s the perfect antidote to the plodding moralistic boredom of the more critically acclaimed SFF we’re saddled with today. It’s not as deep or complex as Alastair Reynolds, but it isn’t meant to be, and it doesn’t need to be. But it does prove that character development and good writing can be present without turning the book into a stagnant snoozer. There’s a reason this one is part of a New York Times bestselling series.

Recommended.

Gustavo Bondoni is novelist and short story writer whose own military science fiction novel is entitled Incursion. It, too deals with a galaxy-spanning war in which a desperate but necessary suicide mission suddenly becomes more complicated than anyone bargained for. You can check it out here.

The Prefect and Reynolds’ Depth of Character

I’ve said it before, and I’ll say it again. Alastair Reynolds is one of my favorite writers working in science fiction today. A little of this has to do with the fact that he writes deep-space tech/idea/adventure-based books that have zero message about utterly trite current politics (see here for more on that). I can read a thick Reynolds book–despite the fact that these are dense, idea and tech-heavy works–in a few days, while most other SF books (and seemingly everything on the last few Hugo ballots) leave me scratching my head and asking myself what kind of reader would enjoy this.

To me, the genre in recent years seems more about showing off political credentials and virtue signaling than any attempt to engage the reader or entertain (which seems weird for a genre like science fiction). Of course, I assume that there are people out there with very different taste from mine, and I further assume that they have to be selling this stuff to someone, or they’ll soon go out of business.

Fortunately Reynolds hasn’t fallen victim to the trend, which is probably why he sells so many books.

The Prefect is a typical Reynolds offering, which is a good thing. This one follows the adventures of two members of the Glitter Band’s police and compliance arm, called Prefects. One is an experienced member of the corps, while the other is a rookie attempting to live down her father’s disgrace.

By focusing so closely on two specific characters in such a large book, Reynolds moves away from the more sprawling style of Revelation Space. Those who criticized his early work as not sufficiently character-based will like this direction while those who enjoyed the mighty Revelation Space books won’t be too annoyed, as it still works.

As always with Reynolds there is a dark edge underlying the marvels he describes, and while most of society is living the dream, we never really get to see it because his characters run head first into that darkness. In that sense it has seriously developed noir sensibilities. Only a tiny fraction of LA in the 1940s was committing murders and blackmail… but that’s the only side you see in noir. Likewise, Reynolds’ universe is one of endless wonders… but you only get to look at the seedy underbelly and the gritty working-class tech people that make it function.

It definitely works. Reynolds’ fiction is worth reading every single time… even if you need to read something light (Wodehouse is ideal) afterwards.

Gustavo Bondoni is a novelist and short story writer who often works with space opera. The well-received Siege is an example on a massive scale, with a galactic war between the tribes of humanity as the backdrop. He follows a doomed group of baseline humans as they prepare for their last stand. You can check it out here.

Caliban’s War – Another Excellent Corey

A little over a year ago, I reviewed Leviathan Wakes, the first book in James S.A. Corey’s The Expanse series. Basically, I found it awesome and wasn’t surprised that it has been chosen to turn into a series. It’s fast-paced, space based and therefore visual, and full of cool ideas. It’s science fiction at its best.

So I was looking forward to reading the second book, and I’m happy to report that it picks up where the first left off. It’s not quite as awesome as the first book, but very, very close. It keeps things moving on a solar-system-wide scale, with humanity’s very existence in the balance.

I think what I love most is how refreshingly unapologetic it is. It’s mid-future space SF which doesn’t stop to plead forgiveness for its focus on taking humanity to the planets and, instead of trying to expound some boring sociological theory simply gives us good stories. Hell, I can’t even guess whether the authors were Trump or Biden voters (which I think is my new benchmark: if I can tell your politics from your text, your book sucks).

So, yeah. Spaceship battles. Seriously badass aliens. Evil corporations. Incompetent governments. And mavericks everywhere trying to make it turn out all right. Science fiction perfection of the kind which, sadly, has been ignored in the awards lately. If you like fun, entertaining SF, you won’t be happy with the Hugo winners, so I’d like to point you in this direction.

Brilliant stuff, and a series I plan to keep reading.

Gustavo Bondoni’s own take on core science fiction is entitled Siege. It’s set much farther in the future than The Expanse, but its bad guys are just as creepy… even if its aliens didn’t survive the war that created the bad guys. You can check it out here.

Lost and Found and an Emotive Surprise

I write in a bunch of genres and receive very different kinds of contributor copies for my efforts. Sometimes the cover and general look and feel of the book make me think it’s going to be great, and other times, awful. When I saw my copy of Lost and Found, I wasn’t expecting much, even though the book appeared solid and well printed.

But I always read my contributor’s copies, so I read it… and was blown away. The stories in here pull at the heartstrings, and they pull hard. Of course, I should have suspected it. After all the subject of loss lends itself to hugely powerful situations, and the table of contents of this book was full of names I recognized as talented practitioners.

It’s an emotional roller coaster containing everything from fantasy horror in an amusement park to straight literary fiction, and it’s well worth the read. Editor Terri Karsten has done a wonderful job.

My favorite was probably “Lost Lamb” by Paul Lewellan, a mature tale that reads just the way I like my mainstream fiction. Well done. Also memorable was “It Happened at Stratosphere Heights”, by Antonio Simon Jr. – by far the weirdest one in here.

Another thing I really liked was the section entitled “On the lighter side” which, as the name implies, is a collection of stories with more levity – some outright funny, that breaks up the serious nature of the book very well.

In conclusion, this one was a hit with me and proves again that judging a book by its cover is a bad idea, especially when the cover is perfectly fine, just not quite the one you would have chosen. This one is worth the time.

Gustavo Bondoni is a novelist and short story writer whose literary fiction is collected in the book Love and Death, which is a novel told in short story form intertwining the lives of characters who, for the most part, are unaware of how their lives affect everyone else. You can buy it here.