Fearsome cryptid creatures

In the era of reality TV and social media, the 21st-century version of cryptids evolved rapidly, fueled by a society-wide search for fun weird stuff, enchantment, and a connection to something bigger than oneself. “Cryptids” generally became more well-known and popular. They were readily fictionalized, exaggerated, and artistically distributed worldwide, beyond their original scope. The loosely defined concept of the cryptid as an unknown animal to be discovered (to replace “monster”, as coined in 1983) broadened in popular culture to include all kinds of mysterious creatures. While this expansion created consternation for the old school cryptozoology scene (and does TO THIS DAY for prickly Redditors), it is what it is. Language evolves. Time and context changes our views about mysterious creatures.

The “sharp line” fallacy of cryptids

Contrary to several outspoken cryptozoologists, there is no “sharp line” between mythical creatures, fantastical beasts, folklore creatures, and modern cryptids. They blend into one another through time and across the globe. At one time, even to today, some folks believed that various fantastical creatures, like unicorns, mermaids and dragons, are real animals that did once or still do exist. If witnesses say they see them, aren’t they potential “cryptids” (as ‘ethnoknown’ creatures)? If the cryptozoologist argues that they don’t represent real animals, how do they know? What if a real animal was the basis for the tale? The definitions in cryptozoology are “squishy” and imprecise for many reasons. The “sharp line” defining proper cryptids is a fallacy.

There are the critters that are very obviously supernatural or fiction: most cultures have legends of the undead, shapeshifters, spirit creatures, giants, or witches. We also have tall tales and stories that are meant to serve a social purpose, where the story about someone encountering strange things are held as “true” usually for a brief time (as a child, on a dark night, or as a warning or joke) before we recognize them as fiction. Here’s where we come to Fearsome Creatures.

William Cox’s Fearsome Creatures of the Lumberwoods (1910) is a collection of tales told by lumber workers or hunter-trappers in the northern woods (“with a few desert and mountain beasts”) of the US and Canada. In the same vein, Henry Tryon’s Fearsome Critters (1939) has some overlap with Cox’s but includes a few new entries. These volumes gave us the Hodag, Squonk, Snallygaster, Slide-Rock Bolter, Hidebehind, Wampus Cat, Hoop Snake, and many more outrageous creations meant to be viewed as entertainment, not real beings.

If we go by Wall’s proposed definition of cryptid of 1983, which was “a living thing having the quality of being hidden or unknown” – then Fearsome Creatures qualify. (In order to have an operational definition that everyone can clearly understand and follow, you had better be precise, or else.)

Thanks to the re-popularization of Fearsome Creatures/Critters in the Internet/Pop Cryptid age, you will find people saying that one of these is their “favorite cryptid”. The line has been crossed. There is no going back.

Proponents of zoo-cryptids (i.e., belief that the cryptid represents a real, undiscovered animal) reject (most) fearsome or mythological creature tales for obvious reasons – they do not represent real animals. However, this relies on the “sharp line” fallacy mentioned above. If a “cryptid” is believed by some people to be real but rejected by most others, how many people need to believe it real before we count it? Who is the judge?

Zoo-cryptids vs fearsome creatures

Ok, I hear you argue that everyone knows Fearsome Creatures were not intended to be taken as factual. Fair enough. But cultural interpretations are complex things. There are countless native stories of spirit creatures, like Japanese Yokai and Oni, and religious-based beings (angels, demons, etc.), that are respected as culturally “real” and valuable. Some people see hairy wildmen (like Bigfoot) and lake monsters this way, while others accept them as genuine hidden animals. The interpretation is subjective and variable. Part of the goal for early cryptozoologists was to demythify the tales of mystery creatures for zoological sake (zoo-cryptids). By in the 2000s, however, the myths clearly became more important than the zoology in mainstream culture. We now have para-cryptids (that have predominantly paranormal characteristics, also can be considered “zoo-form phenomena” if they appear superficially as animals), and folklore-cryptids (based on myths or folklore, like black dogs, unicorns, mermaids and fearsome creatures).

If we consider all the sub-categories of cryptids, this would allow for unrestricted study into the entire history of each creature, fiction and nonfiction, which is important for understanding. Maybe they represent real animals, spiritual beliefs, cultural fears, or all of them together. Those who are well-versed in cryptozoology should consider how indigenous lore about Cannibal giants, water cats, and little people have been used to justify the possibility of real cryptids. Are the antecedents of today’s purported zoo-cryptids cryptids themselves? It’s complex. Recognizing that complexity opens up new areas of research and understanding.

A modern bestiary

The presentation of Fearsome Creatures is not far removed from what was in the medieval bestiaries. These collections of marvelous creatures were popular in the 14th to 16th century, when we had little credible knowledge of what existed in other lands. The creatures described were absurd. We know that now – but to one who is ignorant of the natural world, how would they have known? Honestly, we see stunning levels of ignorance of nature now. People are prone to believe outrageous things.

Audiences have loved accounts of the strange throughout history. Marvelous creatures were part of the storytelling and art in each time period, often including humor along with reverence, and maybe an underlying ethical lesson or warning.

The proliferation of cryptid tales, and the resurgence of old ones back into the mainstream are evidence that we adore these creature tales and don’t care if they are real or not – it’s fun to just imagine.

Accepting fearsome creatures as cryptids

I’ve been following the growth of cryptid town festivals for several years now. In many instances, the creatures that are celebrated as the mascot or icon is not considered a legitimately real creature, but is still respected as a story that embodies the town history, even if often not in the most respectable light. Here are some infamous examples:

Hodag – Rhinelander, Wisconsin’s infamous legend is commemorated by a statue at the Chamber of Commerce. It’s been the official town mascot since 1918. Modernly depicted as a stocky, aggressive, green-black, feline-frog-dinosaur mash-up with red eyes, huge claws, a spiny-ridged back, and fearsome saber-teeth, the Hodag’s origin is obscure. But it was part of Cox’s original Fearsome Creatures book. The Hodag legend was reimagined, and solidified, by storyteller and jokester Gene Shepard in the closing decade of the 1800s. Shepard brought various bits together from tall tales and Ojibwa legends, and, using wood, ox hide, and some accomplices, created a wondrous hoax. Everyone played along. It has its own town festival, but the Hodag traveling store can be found as a vendor at other cryptid town festivals. For more, see Wisconsin’s Homegrown and Beloved Monster.

Squonk – It’s the hideous Pennsylvania critter that is so ugly, it disintegrates into a puddle of its own tears. The Squonk was in both Cox’s and Tryon’s books. This ridiculous tale is so popular, the Squonk has its own Squonkapalooza in Johnstown, PA – a town which, like Point Pleasant, had its share of disasters. You can find the squonk regularly labeled as a “favorite cryptid” by many who take pity on its dreadful existence.

Snallygaster – A creature from Maryland described as a one-eyed flying reptile with both a beak and teeth, as well as face tentacles, it rocketed to popularity in association with the Jersey Devil appearances in 1909. Some colorful local characters reported that the creature was back on the hunt. The local newspaper played along, warning that it might swoop down to carry off its victims, usually children, and drain their blood. The accepted origin story is that the creature derived from tales from German immigrants to South Mountain, around Frederick, MD. This creature, also from Cox’s tales, has a scandalous history featuring political slanders and violent racism. Yet, it’s got a museum, and is considered a cryptid favorite lately. For more, see this Pop Cryptid Spectator piece.

Conclusion

If someone says a fantastic creature is a cryptid, we can’t stop them. It is not possible to gatekeep popular language. There are many reasons why the term cryptid no longer applies in a narrow zoo-cryptid sense.

I’m inclined to accept an umbrella term of cryptids as encompassing zoo-cryptids, para-cryptids, and fearsome, folklore, fantastical and legendary creatures. In other words, to include anything people claim exists that isn’t officially recognized as genuine. As I explained, it’s too difficult to draw the line about what isn’t and isn’t a cryptid because people say they see or believe in all sorts of weird creatures for all kinds of reasons. Cryptids can be really weird, no one is suitable to judge what is too weird. I don’t, however, accept that the cryptid label is useful to describe mystery animals with the end goal of scientifically identifying them because you cannot know what they are until you find them.

The point I’m trying to make with the controversial inclusion of Fearsome Creatures in a cryptid framing is to recognize the importance of imagination, creativity, changeability, and ultimate cultural value of mysterious creatures (no matter what the explanation is). Technically, with none of the established/infamous cryptids discovered and “realized” in the 21st century, cryptids ONLY value has been cultural – in our stories, our art, as local symbols, commercial icons, or as social themes. In the cultural framing, the impact has been huge. We have a lot to gain to accept and study all cryptids, no matter your definition, in a cultural frame. No one is preventing research and opinions on how these creatures translate to zoological interests, or historic, or social, or psychological, etc. And it’s fine to keep referring to Fearsome Creatures as tall tales. The cultural evolution, and their increasing popularity, is out of our control.

This is part 9 of the 12 Days of Cryptids.

#12DaysOfCryptids #cryptids #fearsomeCreatures #fearsomeCritters #Hodag #snallygaster #Squonk #tallTales

Third of the #cryptid #prideart series! #Omnisexual pride #Snallygaster!

This is an old cryptid dating back to 18th-century German immigrants in Maryland. Seven-pointed stars would be put up on barns to ward off the ''Schneller Geist'. #art #pride

Pop Cryptid Spectator 9

Welcome to the PCS 9th edition. The appetite for cryptid-tourism is on the rise. Today’s cryptid fan is all about the experience. Not only are people eager to check out the supposed hangouts of mysterious monsters, but they also want to put their travels and beliefs on display via social media. Getting a cool pic in a monster stop is guaranteed to get likes. This edition of the Pop Cryptid Spectator is heavy on tourism and how towns love their local beasts (even if they used to hate them).

In this edition:

• Cryptid media: Creating the Loch Ness Monster
• Ogopogo statue updated
• The Big Muddy Murphysboro monster file
• Continuing the tradition of paranormal lore in West Virginia
• Wild Fictions comic is great intro to Fortean topics
• Snallygaster vs Snoligoster

Cryptid media: Creating the Loch Ness Monster

Loch Ness is inseparable from its monster legend. The towns around the lake seem to have adjusted to the outsider interest over the past 50 years.

In the 2023 documentary, Loch Ness: They Created a Monster, by Hopscotch films, now available for viewing, we have a veritable Who’s Who of the people involved in the investigations at Loch Ness at the height of it all – the late 1960s to the early 80s. At that time, the idea that there could be some mysterious unknown creature in the lake was at its peak. Monster hunters from all over the world tried their new gadgets and courage over and under the water, hoping to be the one who nabbed the prize.

The location supported multiple dedicated loch watchers including Frank Searle, Tim Dinsdale, and those volunteering with the Loch Ness Investigation Bureau. The documentary mostly concentrates on Searle, his highly questionable “evidence”, and dubious reputation. Searle exited the scene under equally dramatic circumstances, which is built into the context of the presentation. If I list all the well-known people in this production, I’m afraid I’ll miss someone. Tune in to enjoy the images and activities of a younger Adrian Shine, Youshio Kuo, Lee Frank, Robert Rines, and many more! From the Hopscotch website:

The darkly comic story of the Nessie hunters who camped out on the shores of Loch Ness throughout the 1970s and 1980s.  Featuring an international cast of dedicated scientists and extraordinary eccentrics who chased, but never found, the  dinosaur-like creature who may live in the depths of the loch.  The film shows  how the absence of concrete evidence and the allure of fame gradually tainted the once-serene Loch with frustration, egos, and broken dreams.

At the dawn of the 21st century, the possibility of Nessie as a single zoological entity waiting to be found had diminished to near 0. But the appeal remains, as the parade of tourists attests. And people will forever be “seeing” what they believe.

The film is currently being shown on BBC-2 but you might be able to catch it on Daily Motion if it doesn’t suddenly disappear into the depths of the internet.

https://www.dailymotion.com/video/x8rbf66

Ogopogo statue updated

The statue of Ogopogo in Kelowna, British Columbia is a fixture in the town that loves its lake monster. As part of a waterfront renovation, it’s being moved to make more room for tourist interactions. The monster of Lake Okanagan will also have a misting station so people can cool off on hot days.

Ogopogo got much of council’s attention during a lengthy report of various city parks-related initiatives planned for this year. That reflects their awareness of the significance Kelowna residents place on Ogopogo, particularly the downtown sculpture which is probably the most photographed piece of public art in the city. 

“I don’t know how many people have children in pictures sitting on Ogopogo’s head dating back decades and decades,” acting mayor Luke Stack said. “Really, it has become part of the heritage of our community and it’s really an important asset to protect and continue to promote.”

Don’t forget Frogman fest

As mentioned in the last PCS, the Loveland Ohio Frogman festival is coming up this weekend. The frogman officially becoming the city’s mascot in 2023. From this latest article, costumes are encouraged. The festival is more about fun than zoology, as pop cryptids go.

The Big Muddy Murphysboro monster file

Speaking of town monsters, Murphysboro, Illinois has their own creature, the Big Muddy Monster, which is clearly a Bigfoot relative. The town has developed a very slick website featuring a case file of the monster information. The file contains digital scans of the police reports from 1973 and 1976 and photos taken by the Murphysboro Police Department, artist sketches made from the eye witness reports, and news clippings and letters from around the world. Original sources like this are invaluable but often hard to come by. This is a little gold mine.

Continuing the tradition of paranormal lore in West Virginia

West Virginia never fails to capitalize on their spooky reputation. The Frank and Jane Gabor West Virginia Folklife Center at Fairmont State University are looking for your best ghost and monster tales for an upcoming publication. The small, independently published booklet called Traditions: The Ghost of Ruth Ann and Other Local West Virginia Lore will highlight the best stories with the intent to preserve local lore and tradition. The project is a collaboration with the podcast team who organized the Veggie Man Day. That’s a Veggie tale for another time…

Wild Fictions comic is great intro to Fortean topics

Justin Mullis reviews The Department of Truth: Wild Fictions comic on the AIPT web site. I had seen news about this series that features various paranormal and conspiracy subjects, including cryptids. But comics are not my thing. Justin notes that those who produced this series knew their stuff. This volume features 27 essays (with a fictional premise) where author James Tynion IV takes up the role as a Fortean historian and illustrated by some of best artists in comics today. Note that these are comics aimed at adults.

The Department of Truth: Wild Fictions is a beautifully illustrated, informative and fun, if not essential, companion piece for fans of the comic series. Alternatively, it could also serve as an introduction for anyone who’s interested in ghosts, UFOs, and cryptids but isn’t reading what’s easily one of the best comics to ever examine these phenomena.

I might have to give this one a whirl!

Snallygaster vs Snoligoster

Prior to a year ago, the Snallygaster/Snoligoster existed only in the forgotten corners of my mind as crazy stories about ridiculous creatures. Well, we’re in the era of Pop Cryptids so all the monsters, crazy or not, are stepping up to be re-noticed. The Snallygaster is a folklore creature from Maryland described as a one-eyed flying reptile with both a beak and teeth, as well as face tentacles. It was said to swoop down to carry off its victims, even children, and drain their blood. The accepted story is that the creature derived from tales from German immigrants to South Mountain, now Frederick, MD. The local newspaper kicked up their readership in 1909 when some colorful characters reported that the creature was back on the hunt.

It was only a few months ago that someone on social media brought up the “snoligoster” when I assumed that creature was a variant on the snallygaster and of the same origin. Interestingly, the snoli/snolly creature came from slightly more southern latitudes. This beast haunted Lake Okechobee in Florida and was said to resemble a furred crocodile with no legs but a propeller for a tail. It has a large spine on its back used to impale the victim it catches then tosses. Gruesome! Eventually, the propeller is used to pulverize the prey. The Snoligoster appears in Cox’s Fearsome Creatures volume from 1910.

Even though some online sources dispute these two creatures stem from the same distant origin, they undoubtedly have more in common than their wild descriptions suggest. Both are only very loosely based on real animals, ridiculously embellished. Both are likely based on the German words schnelle geeschter, meaning quick spirits. According to an explanation in Merriam-Webster dictionary, snollygoster comes well before snallygaster; the former dates to the 1840s, while our earliest use of the latter comes in 1900 (in what appears to be a misspelling of snollygoster). The term also was widely used in the 19th and early 20th century to mean “a shrewd, unprincipled person” particularly one intent on running for political office. (Consider that Maryland borders D.C.) Since the origins relating to monster tales may have grown from the immigrant communities, we may not have earlier popular records of its use. So the timelines remain murky – that’s work for folklorists and linguists.

The nastiest characteristic in common is the use of both creatures as a way to intimidate slaves who might have considered escaping into the forests or swamps. The snally or snolly stories were told with awful racial connotations in their time. It’s clear that the word, in whichever form, was intended to signify a monstrous and dangerous evil that was not much of a threat to wealthy white city folk.

The Snallygaster has been winning the popularity contest lately with its appearance in Fallout 76 and its own museum in Maryland. The Snally is leaving the Snoli back in the swamp, and attempting to leave behind it’s racist past. It’s also worth considering that the more northern Snally has similarities with the Jersey Devil, also a winged dragon-like monster of political origin who terrorized towns, coincidentally, in the 1730s and 1909, same as the Snally in MD. Some people might suggest they are the same cryptid. Hmm, what Jabberwocky is this?

Even with limited source material, there is a lot more to unpack about the snally/snolly. I have yet to sort it all out. Due to the overlap and evolution of various tales, disentangling the legends entirely isn’t realistic. What is clear is that the Snallygaster is now a pop cryptid of some renown with an unfortunately sinister, repugnant past.

Thanks for reading! Send comments, questions, or suggestions to sharon(at)sharonahill.com. If you want to send some cryptid plushies or other merch, or books to review, email for my physical mailing address.

For more, click on Pop goes the Cryptid landing page. Make sure you subscribe to all the posts – it’s always free and I don’t send annoying spam. 

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https://sharonahill.com/?p=9144

Okay, I am not going to lie, this is very, very silly.

However, I LOVE that the State of Maryland dropped a whole page on the Natural Resources site about local cryptids.

Seriously, check it out here: https://news.maryland.gov/dnr/2024/10/04/marylands-cryptids-and-the-wildlife-that-may-have-inspired-them/

Love this resource.

#Maryland #DMV #Cryptids #Cryptid #Cryptozoology #Chessie #Goatman #Wendigo #Snallygaster

#snallygaster is a web content fuzzer.

snallygaster looks through a webserver to see if some common vulnerable or potentially sensitive content is accessible. snallygaster checks for common privileged CGI scripts, databases, core files, version control data, password/key files, and other potentially problematic files.

Website 🔗️: https://github.com/hannob/snallygaster

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