“Lake Monster Traditions: A
Cross-Cultural Analysis” is the English translation (or version) of an
originally French-language book published in Quebec. The British publisher has
the humorous name Fortean Tomes. May I guess that it's connected to Fortean
Times? Interestingly, the authors of the tome are skeptics, which raises the
question why the semi-official organ of Forteanism would publish it? My guess
is that the monstrous volume of fascinating information got Fort's disciples
hooked on this project – that, and creating chaos and mischief, something Fort
would have greeted with some satisfaction!
The book analyzes traditions about both lake and sea
monsters from French-speaking Canada, Europe and Chile. Chronologically, we are
dealing with the entire period from the Renaissance until the early 1970's (the
tome was published in 1988 – my copy has a peculiar insert dated 1989). Most of
the book is written by Michel Meurger, a French folklorist. The authors try to
avoid the more famous lake monsters, such as “Champ” in Lake Champlain or
“Nessie” in Loch Ness, probably to emphasize that they are part of a *much*
larger problem-complex. Sources include interviews with eye-witnesses and
amateur monster-hunters, dusty volumes of old books, and newspaper clippings. The
book's layout is somewhat confusing, with the pictures and picture-captions not
always corresponding to anything in the main text.
Meurger argues that both crypto-zoologists and modern
skeptics have “secularized” old folklore which was really part of a symbolical,
mythological landscape with only tenuous connections to “real” animals. To the
crypto-zoologist, the lake monster is an unknown animal, or perhaps a known
animal previously thought extinct. To the skeptic, it's a misidentified known
animal, or simply a floating log. Both miss the point. The original
monster-legends feature creatures which are absurd and obviously impossible
from a biological viewpoint. Examples include “the water-horse”, mermaids,
extremely large snakes *on land* which then move to the sea, or chimaeras.
Often, these beings are associated with the supernatural: strange lights,
fairies or shape-shifting. They function as portents for disasters, or even the
apocalypse itself. They are also symbolic, such as snakes coiled like an Ouroboros.
Sometimes, diffusion of monster motifs can be followed rather exactly, as when
European monsters were suddenly spotted in Canada by French settlers. Meurger
believes that the process of gradual “secularization” can be followed at the
small Swiss lake of Selisbergsee rather exactly from 1584 to 1926. The local
monster, the Elbst, was originally conceived as a ghostly shape-shifter and
supernatural portent, and was transformed only later into a dragon-like
creature. Even later, it simply became a “Big Fish”!
That being said, echoes of the mythological landscape
survive even in modern accounts at many locations, something obvious from the
book's detailed description of Quebecois lore. The monsters don't always
conform to the Nessie-plesiosaur stereotype. Often, they are said to have
horse-like heads with manes (compare the “water-horse”). The monsters are said
to inhabit the deepest and darkest parts of the lake, where the bodies of
drowned men are never found. There are frequent legends about underground
rivers connecting different lakes with one another. They can also be associated
with isolated islands. The locals may regard the monster-haunted lakes as
“evil”, and try to avoid them as much as possible. In other words: monsters are
liminal creatures, found at the boundaries between the dead and the living, or
between the wild and the civilized. Meurger makes the intriguing observation
that the “misidentified floating log” beloved of skeptics is actually just
another mythological motif. In the traditional stories, lake monsters are said
to disguise themselves as, or be misidentified as, floating logs… Ultimately,
however, even traditional lore is subject to evolution. Modern versions of the
lurking monster mythologem include “the mysterious submarine” or “the oversized
sturgeon”, and there have been tie-ins with the UFO craze and even the black
helicopters!
Is there *anything* real behind all these purported
observations? Meurger says he doesn't really know. Perhaps we are dealing with
visionary experiences, but if so, they are hallucinatory in character, not
genuinely “occult”. Perhaps people really do misidentify strange wave patterns,
known animals, and so on. However, in both cases the “real” experience triggers
an entire complex of myths which then moulds the experience in traditional
channels. The person claiming a monster sighting isn't really an eye-witness,
rather he is a folklore informant. Meanwhile, the scholar or scientist claiming
that the bizarre chimera or merman is “really” a dinosaur or a sea-cow is
setting himself up as a representative of Civilization above Barbarism.
Renaissance and early modern scholars who professed belief in *some*
naturalized monsters also had ideological agendas, such as proving that
Scandinavia was just as good as the world of the Bible or Pliny.
“Lake Monster Traditions” can be read by friend or foe
alike. To the skeptic, it offers a somewhat more sophisticated explanation for
monster observations than the usual “misidentified trivial X”. To the
crypto-zoologist, it's a virtual guide to where the cryptids may actually be
lurking. To the occultist, it will prove the survival of the fairies in the
modern world. And to the Fortean, I suppose it means that ontological chaos and
epistemological mischief won't abate any time soon…
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