The Fairies
They meddle magically in human affairs, and their name is linked to the Latin word latum (fate, destiny). It is said that the Fairies are the most numerous, the most beautiful, and the most memorable of the minor supernatural beings. They are not restricted to a particular place or particular period. Ancient Greeks, Eskimos, and Red Indians all tell stories of heroes who have won the love of these creatures of the imagination. Such fortunes hold their perils; a Fairy, once its whim is satisfied, may deal death to its lovers.
In Ireland and Scotland ‘the people of Faery’ are assigned underground dwelling places, where they confine children and men whom they have kidnapped. Believing that the flint arrowheads they dig up in the fields once belonged to Fairies. Irish farmers endow these objects with unfailing medical powers. Yeats’s early tales abound in accounts of village people among the Fairies. In one a countrywoman tells him that she did not believe either in Hell or in ghosts. Hell was an invention got up by the priest to keep people good; and the ghosts would not be permitted, she held, to go ‘trapsin’ about the earth’ at their own free will; ‘but there are faeries and little leprechauns, and water-horses, and fallen angels’.
Fairies are fond of song and music and the colour green.
Yeats notes that ‘The [little] people and faeries in Ireland are sometimes as big as we are, sometimes bigger, and sometimes, as I have been told, about three feet high.’ At the end of the seventeenth century a Scots churchman, the Reverend Robert Kirk of Aberfoyle, wrote a work entitled The Secret Commonwealth; or an Essay on the Nature and Actions of the Subterranean (and for the most part) Invisible People heretofore going under the name of Faunes and Fairies, or the lyke, among the Low Country Scots, as they are described by those who have the second sight. In 1815, Sir Walter Scott had the book reprinted. Of Mr Kirk it is told that the Fairies snatched him away because he had revealed their mysteries. On the seas off Italy, especially in the Strait of Messina, the fata morgana contrives mirages to confuse sailors and lure them aground.
Fastitocalon
The Middle Ages attributed to the Holy Ghost the composition of two books. The first was, as is well known, the Bible; the second, the whole world, whose creatures had locked up in them moral teachings. In order to explain these teachings, Physiologi, or Bestiaries, were compiled in which accounts of birds and beasts and fishes were laid over with allegorical applications. Out of an Anglo-Saxon bestiary, we take the following text, translated by R. K. Gordon:
Now by my wit I will also speak in a poem, a song, about a kind of fish, about the mighty whale. He to our sorrow is often found dangerous and fierce to all seafaring men. The name Fastitocalon is given him, the floater on ocean streams. His form is like a roughstone, as if the greatest of seaweeds, girt by sand-banks, were heaving by the water’s shore, so that seafarers suppose they behold some island with their eyes; and then they fasten the highprowed ships with cables to the false land, tie the sea steeds at the water’s edge, and then undaunted go up into that island. The ships remain fast by the shore, encompassed by water. Then, wearied out, the sailors encamp, look not for danger. On the island they kindle fire, build a great blaze; the men, worn out, are in gladness, longing for rest. When he, skilled in treachery, feels that the voyagers are set firmly upon him, are encamped, rejoicing in the clear weather, then suddenly the ocean creature sinks down with his prey into the salt wave, seeks the depths, and then delivers the ships and the men to drown in the hall of death.
He, the proud voyager, has another habit, yet more wondrous. When on the ocean hunger harries him . . . then the warden of the ocean opens his mouth, his lips wide. A pleasant smell comes from within, so that other kinds of fish are betrayed thereby; they swim swiftly to where the sweet smell issues forth. They enter there in a thoughtless throng, till the wide jaw is filled. Then suddenly the fierce jaws snap together, enclosing the plunder. Thus is it for every man who . . . lets himself be snared by a sweet smell, a false desire, so that he is guilty of sins against the King of glory.
This same story is told in the Arabian Nights, in St Brendan’s Legend, and in Milton’s Paradise Lost, which shows us the whale ‘slumbering on the Norway foam’. Professor Gordon tells us that ‘In earlier versions the creature was a turtle and was named Aspidochelone. In course of time the name became corrupted, and the whale replaced the turtle.’
Fauna of Chile
Our chief authority on animals incubated by the Chilean imagination is Julio Vicuña Cifuentes, whose Myths and Superstitions collects a number of legends drawn from oral tradition. All of the following extracts but one are taken from this work. The Calchona is recorded in Zorobabel Rodríguez’ Dictionary of Chileanisms, published in Santiago de Chile in 1875.
The Alicanto is a nocturnal bird that seeks its food in veins of gold and silver. The variety that feeds on gold may be identified by the golden light that gleams from its wings when it runs with them open (for it cannot fly); the silver-feeding Alicanto is known, as one might expect, by a silvery light.
The fact that the bird is flightless is not due to its wings, which are perfectly normal, but to the heavy metallic meals that weigh down its crop. When hungry it runs swiftly; when gorged it is hardly able to crawl.
Prospectors or mining engineers believe their fortune is made if they are lucky enough to have an Alicanto for a guide, since the bird may lead them to the discovery of hidden ore. Nevertheless, the prospector should be very careful, for, if the bird suspects it is being followed, it dims its light and slips away in the dark. It may also suddenly change its path and draw its pursuer towards a chasm.
The Calchona is a kind of Newfoundland dog woollier than an unshorn ram and more bearded than a billy goat. White in colour, it chooses dark nights to appear before mountain travelers, snatching their lunch baskets from them and muttering sullen threats; it also scares horses, hunts down outlaws, and works all sorts of evil.
The Chonchón has the shape of a human head; its ears, which are extremely large, serve as wings for its flight on moonless nights. Chonchónes are supposed to be endowed with all the powers of wizards. They are dangerous when molested, and many fables are told about them. There are several ways to bring these flying creatures down when they pass overhead intoning their ominous tué, tué, tué, the only sign that betrays their presence, since they are invisible to anyone not a wizard. The following are judiciously advised: to recite or sing a prayer known only to a few who stubbornly refuse to divulge it; to chant a certain twelve words twice over; to mark a Solomon’s seal on the ground; and lastly, to spread open a waistcoat and lay it out in a specified way. The Chonchón falls, flapping its wings furiously, and cannot lift itself again no matter how hard it tries until another Chonchón comes to its aid. Generally, the incident does not conclude here, for sooner or later the Chonchón wreaks its vengeance on whomever has mocked at it.
Creditable witnesses have told the following story. In a house in Limache where visitors had gathered one night, the disorderly cries of a Chonchón were suddenly heard outside. Someone made the sign of Solomon’s seal, and a heavy object fell into the backyard; it was a large bird the size of a turkey and had a head with red wattles. They cut the head off, gave it to a dog, and threw the body up on the roof. At once they heard a deafening uproar of Chonchónes, at the same time noting that the dog’s belly had swollen as though the animal had gulped down the head of a person. The next morning they searched in vain for the Chonchón body; it had disappeared from the roof. Somewhat later the town gravedigger reported that on that same day several unknown persons had come to bury a body which, when they had gone away, he found to be headless.
The Hide is an octopus that lives in the sea and has the dimensions and appearance of a cowhide stretched out flat. Its edges are furnished with numberless eyes, and, in that part which seems to be its head, it has four more eyes of a larger size. Whenever persons or animals enter the water, the Hide rises to the surface and engulfs them with an irresistible force,
devouring them in a matter of moments. The Huallepén is an amphibious animal that is fierce, powerful, and shy; under three feet tall, it has a calf’s head and a sheep’s body. On the spur of the moment it mounts sheep and cows, fathering in them offspring of the same species as the mother but which can be spotted by their twisted hooves and sometimes by their twisted muzzles. A pregnant woman who sees a Huallepén, or hears its bellow, or who dreams of it three nights in a row, gives birth to a deformed child. The same happens if she sees an animal begotten by the Huallepén.
The Strong Toad is an imaginary animal different from other toads in that its back is covered with a shell like that of a turtle. This Toad glows in the dark like a firefly and is so tough that the only way to kill it is to reduce it to ashes. It owes its name to the great power of its stare, which it uses to attract or repel whatever is in its range.
Fauna of China
The following list of strange animals is taken from the T’ai P’ing Kuang Chi (Extensive Records Made in the Period of Peace and Prosperity), completed in the year 978 and published in 981:
The Celestial Horse is like a white dog with a black head. It has fleshy wings and can fly.
The Chiang-liang has a tiger’s head, a man’s face, long limbs, four hooves, and a snake between its teeth.
In the region to the west of the Red Water dwells the beast known as the Ch’ou-t’i, which has a head both front and back.
The denizens of Ch’uan-T’ou have human heads, the wings of a bat, and a bird’s beak. They feed exclusively on raw fish.
In the Country of Long Arms, the hands of the inhabitants dangle to the ground. They live by catching fish at the edge of the sea.
The Hsiao is similar to the owl but has a man’s face, an ape’s body, and a dog’s tail. Its presence foretells prolonged drought.
The Hsing-hsing are like apes. They have white faces and pointed ears. They walk upright, like men, and climb trees.
The Hsing-t’ien is a being that was decapitated for having fought against the gods, and so it has remained forever headless. Its eyes are in its chest and its navel is its mouth. It hops up and down and jumps about in clearings and other open places, and brandishes a shield and axe.
The Hua-fish, or flying snakefish, appears to be a fish but has the wings of a bird. Its appearance forebodes a period of drought.
The mountain Hui looks like a dog with a human head. It is a fine jumper and moves with the swiftness of an arrow; this is why its appearance is held to foretell the coming of typhoons. On beholding a man, the Hui laughs mockingly.
The Musical Serpent has a serpent’s head and four wings. It makes sounds like those of the Musical Stone.
The Ocean Men have human heads and arms, and the body and tail of a fish. They come to the surface in stormy weather.
The Ping-feng, which lives in the country of Magical Water, resembles a black pig with a head at each end.
In the region of the Queer Arm, people have a single arm and three eyes. They are exceptionally skilful and build flying chariots in which they travel on the winds.
The Ti-chiang is a supernatural bird dwelling in the Mountains of the Sky. Its colour is bright red, it has six feet and four wings, but has neither face nor eyes.
Fauna of Mirrors
In one of the volumes of the Lettres édifiantes et curieuses that appeared in Paris during the first half of the eighteenth century, Father Fontecchio of the Society of Jesus planned a study of the superstitions and misinformation of the common people of Canton; in the preliminary outline he noted that the Fish was a shifting and shining creature that nobody had ever caught but that many said they had glimpsed in the depths of mirrors. Father Fontecchio died in 1736, and the work begun by his pen remained unfinished; some 150 years later Herbert Allen Giles took up the interrupted task. According to Giles, belief in the Fish is part of a larger myth that goes back to the legendary times of the Yellow Emperor.
In those days the world of mirrors and the world of men were not, as they are now, cut off from each other. They were, besides, quite different; neither beings nor colours nor shapes were the same. Both kingdoms, the specular and the human, lived in harmony; you could come and go through mirrors. One night the mirror people invaded the earth. Their power was great, but at the end of bloody warfare the magic arts of the Yellow Emperor prevailed. He repulsed the invaders, imprisoned them in their mirrors, and forced on them the task of repeating, as though in a kind of dream, all the actions of men. He stripped them of their power and of their forms and reduced them to mere slavish reflections. Nonetheless, a day will come when the magic spell will be shaken off.
The first to awaken will be the Fish. Deep in the mirror we will perceive a very faint line and the colour of this line will be like no other colour. Later on, other shapes will begin to stir. Little by little they will differ from us; little by little they will not imitate us. They will break through the barriers of glass or metal and this time will not be defeated. Side by side with these mirror creatures, the creatures of water will join the battle. In Yunnan they do not speak of the Fish but of the Tiger of the Mirror. Others believe that in advance of the invasion we will hear from the depths of mirrors the clatter of weapons.
Fauna of the United States
The yarns and tall tales of the lumber camps of Wisconsin and Minnesota include some singular creatures, in which, surely, no one ever believed.
There is the Hidebehind, which is always hiding behind something. No matter how many times or whichever way a man turns, it is always behind him, and that’s why nobody has been able to describe it, even though it is credited with having killed and devoured many a lumberjack. Then there is the Roperite. This animal is about the size of a pony. It has a ropelike beak which it uses to snare even the fleetest of rabbits. The Teakettler owes its name to the noises it makes, much like those of a boiling teakettle. Vaporous clouds fume from its mouth and it walks backward. It has been seen very few times.
The Axehandle Hound has a hatchet-shaped head, a handle-shaped body, and stumpy legs. This North Woods dachshund eats only the handles of axes.
Among the fish of this region we find the Upland Trout. They nest in trees and are good fliers but are scared of water.
There’s another fish, the Goofang, that swims backward to keep the water out of its eyes. It’s described as ‘about the size of a sunfish, only much bigger’.
We shouldn’t forget the Goofus Bird that builds its nest upside down and flies backward, not caring where it’s going, only where it’s been.
The Gillygaloo nested on the slopes of Paul Bunyan’s famed Pyramid Forty, laying square eggs to keep them from rolling down the steep incline and breaking. These eggs were coveted by lumberjacks, who hard-boiled them and used them as dice.
And finally there’s the Pinnacle Grouse, which had a single wing. This enabled it to fly in one direction only, circling the top of a conical hill. The colour of its plumage varied according to the season and according to the condition of the observer.
Garuda
Vishnu, second god of the triad that rules over the Hindu pantheon, rides either on the serpent that fills the seas or on the back of Garuda. Pictorially, Vishnu is represented as blue and with four arms, holding in each hand the club, the shell, the sphere, and the lotus. Garuda is half vulture and half man, with the wings, beak, and talons of the one and body and legs of the other. His face is white, his wings of a bright scarlet, and his body golden. Figures of Garuda, worked in bronze or stone, are worshipped in the temples of India. One is found in Gwalior, erected more than a hundred years before the Christian era by a Greek, Heliodorus, who became a follower of Vishnu.
In the Garuda Purana one of the many Puranas, or traditions, of Hindu lore Garuda expounds at length on the beginnings of the universe, the solar essence of Vishnu, the rites of his cult, the genealogies of the kings descended from the sun and the moon, the plot of the Ramayana, and various minor topics, such as the craft of verse, grammar, and medicine.
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In a seventh-century drama called the Mirth of the Snakes and held to be the work of a king, Garuda kills and each day devours a snake (probably the hooded cobra) until a Buddhist prince teaches him the value of abstinence. In the last act, the penitent Garuda brings back to life the bones of the many generations of serpents he has fed upon. Eggeling holds that this work may be a Brahman satire on Buddhism. Nimbarka, a mystic whose date is uncertain, has written that Garuda is a soul saved forever, as are his crown, his earrings, and his flute.
The Gnomes
The Gnomes are older than their name, which is Greek but which was unknown to the ancients, since it dates from the sixteenth century, Etymologists attribute it to the Swiss alchemist Paracelsus in whose writings it appears for the first time.
They are sprites of the earth and hills. Popular imagination pictures them as bearded dwarfs of rough and grotesque features; they wear tight-fitting brown clothes with monastic hoods. Like the griffons of Greece and of the East and the dragons of Germanic lore, the Gnomes watch over hidden treasure.
Gnosis, in Greek, means knowledge; and Paracelsus may have called them Gnomes because they know the exact places where precious metals are to be found.
The Golem
In a book inspired by infinite wisdom, nothing can be left to chance, not even the number of words it contains or the order of the letters; this is what the Kabbalists thought, and they devoted themselves to the task of counting, combining, and permutating the letters of the Scriptures, fired by a desire to penetrate the secrets of God. Dante stated that every passage of the Bible has a fourfold meaning the literal, the allegorical, the moral, and the spiritual. Johannes Scotus Erigena, closer to the concept of divinity, had already said that the meanings of the Scriptures are infinite, like the hues in a peacock’s tail. The Kabbalists would have approved this view; one of the secrets they sought in the Bible was how to create living beings. It was said of demons that they could make large and bulky creatures like the camel, but were incapable of creating anything delicate or frail, and Rabbi Eliezer denied them the ability to produce anything smaller than a barley grain. ‘Golem’ was the name given to the man created by combinations of letters; the word means, literally, a shapeless or lifeless clod.In the Talmud (Sanhedrin, 65b) we read:
Short Stories of Jorge Luis Borges - the Giovanni Translations (And Others) Page 58
