Fantastical Beings in Religion: Where Did They Come From and Why Are They Here?

The origin of fantastical beings remain a mystery to this day. Some speculate that they are derived from human imagination and creativity, others believe that the beasts are used as a tool to establish man’s place in the cosmos, or perhaps, these fantastical beasts are another icon devoted to inspiring faith among people. 

In David Gilmore’s book, Monsters: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors, he explores various possibilities that could have been responsible for the birth of the monster. However, it is imperative to first know what he means and who he considers as monsters, he says: “… by monster I will confine usage to supernatural, mythical, or magical products of the imagination…” (6). It becomes evident that Gilmore bases his arguments on the grounds that mythical and fantastical creatures are products of the human imagination. He introduces numerous reasons to explain the existence and creation of monsters. However, due to the short nature of the blog, not all of them will be discussed below. 

Before we explore the possible explanations of the origin of monsters and what their purpose is in religious thought, it is impossible to ignore the fact that these mythical beings all have one thing in common: all mythical creatures and fantastical beings are subject to what seems to be a collage between man and animalistic features. Gilmore states that “most often, they are grotesque hybrids, recombinations uniting animal and human features of mixing animal species in hybrid ways” (6).

“Troop of Furies,” detail, center panel, from The Temptation of St. Anthony, by Hieronymous Bosch (ca. 1450-1516). Musee d’Arte, Paolo. Alinari/Art Resource, NY.

Temptation of St. Anthony, detail from Isenheim altarpiece by Mathias Grünewald (1455-1528). Giraudon/Art Resource, NY.

The “sorcerer” of Trois-Frères, cave painting, 12,000-10,000 B.C. Author’s drawing after Campbell (1968), plate VII.

All photos appear in Gilmore, David D. Monsters. University of Pennsylvania Press, Inc, 2011.

All across the board, the physical attributes of mythical creatures and fantastical beings are derived from both man and animal. The product is often shocking and paralyzing. Take for example, in Ezekiel 1: 5- the Cherubim are described as such: 

“Their faces looked like this: Each of the four had the face of a human being, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle. Such were their faces. They each had two wings spreading out upward, each wing touching that of the creature on either side; and each had two other wings covering its body.”

“The Symbolism of Creatures in the Bible.” The Day of Jehovah Is Coming! It Is near!, www.yomelyah.com/440610969.

There is merit to the argument that mythical creatures that are used in religion are there to establish fear and perpetuate the hierarchy between the divine and man,  which is why these monsters are said to “embody all that is dangerous and horrible in the human imagination” (Gilmore 1). However, it is plausible that the incorporation of certain animals are not just there to invoke horror but are actually incorporated for the associated meaning. Just think of the endless allegories that are associated with the ox, the eagle, and the lion. Individually, what meanings arise at the mention of these animals? All together, what can they represent?

Now we return to the question of where these fantastical beings could have originated from. Besides human imagination and creativity, what else could have inspired the creation of these fantastical beasts? Though religion often uses mythical beings to represent the divine, these creatures do not always have a good nature. “Mythologist Joseph Campbell [says:] By a monster I mean some horrendous presence or apparition that explodes all your standards for harmony, order, and ethical conduct” (Gilmore 8). It seems that the creation of these mythical beings can also be attributed to represent evil. In a postcolonial lens, these fantastical creatures mimic the description of the “Other”. The “Other” is described to be unsightly and ungodly. Meanwhile, in a psychoanalytical lens, some say that mythical creatures are an embodiment of the repressed malice in man.

Lastly, I want to focus on another idea that Campbell lays out. He says that “the existence of monsters calls forth heroes…” (Gilmore 12). Though it may not always be the case (Cherubims, Muhammad’s Night Journey), it is undeniable that the presence of fantastical creatures are often accompanied by heroes (think Leviathan). Those heroes are often the embodiment of the “ethical conduct” that Campbell speaks of in the previous quote. However, no matter what conclusion you might reach about the origins of fantastical beings and their bigger purpose, it is futile to ask these questions expecting to find a definite answer. With this in mind, where  do you think fantastical beings originated from? And why are they here?

Works Cited

“Bible Gateway Passage: Ezekiel 1 – New International Version.” Bible Gateway, www.biblegateway.com/passage/?search=Ezekiel+1.

Gilmore, David D. Monsters. University of Pennsylvania Press, Inc, 2011.

Temptation of St. Anthony, detail from Isenheim altarpiece by Mathias Grünewald (1455-1528). Giraudon/Art Resource, NY.

The “sorcerer” of Trois-Frères, cave painting, 12,000-10,000 B.C. Author’s drawing after Campbell (1968), plate VII.

“The Symbolism of Creatures in the Bible.” The Day of Jehovah Is Coming! It Is near!, www.yomelyah.com/440610969.

“Troop of Furies,” detail, center panel, from The Temptation of St. Anthony, by Hieronymous Bosch (ca. 1450-1516). Musee d’Arte, Paolo. Alinari/Art Resource, NY.