Composite beings (“monsters”) are those mythical creatures composed of a mix of different anatomical forms. There are several scholarly claims for why these appear in the imagery and lore of many societies, including claims that they are found near-universally as well as those arguments that they co-occur with particular sociocultural arrangements. In order to evaluate these claims, we identify the presence of composite monsters cross-culturally in a global sample of societies, the Standard Cross-Cultural Sample. We find that composite beings are not universal, and that their presence or absence co-varies most significantly with social stratification and transportation technology. This supports hypotheses that the cultural evolution of composite monsters is driven by human concerns with social distinctions within societies as well as increased contact with distant peoples.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
Asma, S.T. (2009). On Monsters: An Unnatural History of Our Worst Fears. Oxford: Oxford University Press.
Asma, S.T. (2018). Why Are So Many Monsters Hybrids? The captivating horror of category violation. Nautilus, October 23, 2018. https://medium.com/s/nautilus-monsters/why-are-so-many-monsters-hybrids-bac52795a4c1.
Atran, S. (2004). In gods we trust: The evolutionary landscape of religion. Oxford: Oxford University Press.
Barrett, H.C. (2015). “Adaptations to Predators and Prey.” In D.M. Buss (Ed.) The Handbook of Evolutionary Psychology, (pp. 200–223). Newark: John Wiley & Sons, Inc.
Berl, R.E., Samarasinghe, A.N., Roberts, S.G., Jordan, F.M. and Gavin, M.C. (2021). Prestige and content biases together shape the cultural transmission of narratives. Evolutionary Human Sciences, Vol.3. https://doi.org/10.1017/ehs.2021.37.
Bloch, M. (2016). Review of “The Origins of Monsters: Image and Cognition in the First Age of Mechanical Reproduction.” Journal of Cognitive Historiography 3(1/2), 208–210. https://doi.org/10.1558/jch.34148.
Borges, J.L., with Margarita Guerrero. (2005 [1967]). The Book of Imaginary Beings. Translated by Andrew Hurley. New York: Penguin.
Botero, C.A., Gardner, B., Kirby K.R., Bulbulia J., Gavin M.C., and Gray R.D. (2014). The Ecology of Religious Beliefs. Proceedings of the National Academy of Sciences, 111(47), 16784–16789. https://doi.org/10.1073/pnas.1408701111.
Boucher, P. (1992). Cannibal Encounters: Europeans and Island Caribs, 1492–1763. Baltimore: Johns Hopkins University Press.
Bourguignon, E. (1973). Religion, Altered States of Consciousness, and Social Change. Columbus: Ohio State University Press.
Boyer, P. (2007). Religion Explained: The Evolutionary Origins of Religious Thought. New York: Basic Books.
Boyer, P. (2016). Chimeras as attractors: epidemiology and cultural variation. In Morin, O. (Ed.) The Origins of Monsters Book Club. International Cognition and Culture Institute. pp. 36–39. http://cognitionandculture.net/webinars/the-origins-of-monsters-book-club/.
Boyer, P. and Ramble C. (2001). Cognitive Templates for Religious Concepts: Cross- Cultural Evidence for Recall of Counter-Intuitive Representations. Cognitive Science 25(4), 535–564.
Bürkner, P. (2021). Bayesian Item Response Modeling in R with brms and Stan. Journal of Statistical Software 100(5), 1–54. https://doi.org/10.18637/jss.v100.i05.
Cohen, J.J. (1996). Monster Culture (Seven Theses). In J.J. Cohen (Ed.) Monster Theory: Reading Culture, (pp. 3–25). Minneapolis: University of Minnesota Press.
Creighton, A. (2021). Animality, Hybridity, and the Grammar of the Body in Late Eighteenth-Century Visual Satire. The Eighteenth Century 62(3–4), 295–313. https://doi.org/10.1353/ecy.2023.a906888.
Descola, P. (2013). Beyond Nature and Culture. Translated by J. Lloyd. Chicago: University of Chicago Press.
Felton, D. (2019). Monsters and Fear of Highway Travel in Ancient Greece and Rome. In Y. Musharbash and G.H. Presterudstuen (Eds.) Monster Anthropology: Ethnographic Explorations of Transforming Social Worlds through Monsters, (pp. 29–44). London: Bloomsbury Academic.
Garfield, Z.H., Syme, K.L. and Hagen, E.H. (2020). Universal and Variable Leadership Dimensions across Human Societies. Evolution and Human Behavior 41(5), 397–414. https://doi.org/10.1016/j.evolhumbehav.2020.07.012.
Graeber, D. and Wengrow. D. (2021). The Dawn of Everything: A New History of Humanity. New York: Farrar, Straus and Giroux.
Gray, J.P. (1996). Is the Standard Cross-Cultural Sample Biased? A Simulation Study. Cross-Cultural Research 30(4), 301–315. https://doi.org/10.1177/106939719603000402.
Gray, J.P. (1999). “A Corrected Ethnographic Atlas.” World Cultures 10(1), 301–315.
Grubb, W.B. (1911). An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco, with Adventures and Experiences Met with during Twenty Years’ Pioneering and Exploration Amongst Them. H.T. Morrey Jones (Ed.). London: Seeley.
Gruber, C. (2012). al-Burāq. In K. Fleet, K. Gudrun, D. Matringe, J. Nawas, and E. Rowson (Eds.), The Encyclopedia of Islam Three, (pp. 40–46). Leiden: Brill.
Gruber, C. (2021). What the Mythical Figure of Şahmeran in Turkey Represents and Why Activists Use It. The Conversation U.S., March 1, 2021. https://theconversation.com/what-the-mythical-figure-of-sahmeran-in-turkey-represents-and-why-activists-use-it-155606
Heath, C., Bell, C. & Sternberg, E., (2001). Emotional selection in memes: the case of urban legends. Journal of Personality and Social Psychology, 81(6), p. 1028.
Hopman, M.G. (2012). Scylla: Myth, Metaphor, Paradox. Cambridge: Cambridge University Press.
Hothorn, T., Hornik, K. & Zeileis, A. (2006). Unbiased Recursive Partitioning: A Conditional Inference Framework. Journal of Computational and Graphical Statistics 15(3), 651–674. https://www.jstor.org/stable/27594202.
Hothorn, T., Bühlmann, P., Dudoit, S., Molinaro, A., & Van Der Laan, M.J. (2006). Survival Ensembles. Biostatistics 7(3), 355–373. https://doi.org/10.1093/biostatistics/kxj011.
HRAF. (2021). Cultures and traditions in eHRAF World Cultures and eHRAF Archaeology. https://hraf.yale.edu/wp-content/uploads/2021/07/Summary_WC_ArchCombined_20210630.xlsx.
HRAF. (n.d). eHRAF World Cultures. https://ehrafworldcultures.yale.edu/ehrafe/. Human Relations Area Files.
Jackson, J.C., Caluori, N., Abrams, S., Beckman, E., Gelfand, M., and Gray, K. (2021). Tight cultures and vengeful gods: How culture shapes religious belief. Journal of Experimental Psychology: General, 150(10), 2057–2077. https://doLii.org/10.1037/xge0001033.
Kirby, K.R., Gray, R.D., Greenhill, S.J., Jordan, F.M, Gomes-Ng, S., Bibiko, H., Blasi, D.E., Botero, C.A., Bowern, C., Ember, C.R., Leehr, D., Low, B.S., McCarter, J., Divale, W., & Gavin, M.C. (2021). D-PLACE/dplace-data: D-PLACE – the Database of Places, Language, Culture and Environment (v2.2.1) [Data set]. Zenodo. https://doi.org/10.5281/zenodo.5554395.
Kirby, K.R., Gray, R.D., Greenhill, S.J., Jordan, F.M., Gomes-Ng, S., Bibiko, H.J., Blasi, D.E., Botero, C.A., Bowern, C., Ember, C.R. and Leehr, D. (2016). D-PLACE: A global database of cultural, linguistic and environmental diversity. PloS One, 11(7), p.e0158391.
Komatsu, K. (2018). An Introduction to Yōkai Culture: Monsters, Ghosts, and Outsiders in Japanese History. Translated by H. Yoda and M. Alt. Tokyo: Japan Publishing Industry Foundation for Culture.
Lee, D. (2018). The internet can’t decide whether it loves or fears the Pyeongchang Olympics’ human-faced sacred bird. The Verge, 9 February 2018. https://www.theverge.com/tldr/2018/2/9/16996994/pyeongchang-2018-winter-olympics-inmyeonjo-human-faced-bird-puppet.
Lisdorf, A., (2004). The spread of non-natural concepts. Journal of Cognition and Culture, 4(1), 151–173.
Lucretius. (2007). The Nature of Things: Translated with Notes by A.E. Stallings. London: Penguin Books.
Man, E.H. (1932). On the Aboriginal Inhabitants of the Andaman Islands. London: The Royal Anthropological Institute of Great Britain and Ireland.
Masquelier, A. (2002). Road Mythographies: Space, Mobility, and the Historical Imagination in Postcolonial Niger. American Ethnologist 29(4), 829–856. https://doi.org/10.1525/ae.2002.29.4.829.
Merli, C. (2020). A Chimeric Being from Kyushu, Japan: Amabie’s Revival during Covid‐19. Anthropology Today 36(5), 6–10. https://doi.org/10.1111/1467-8322.12602.
Miller, S.A. (2017). Monstrous Sexuality: Variations on the Vagina Dentata. In A.S. Mittman and P.J. Dendle (Eds.), The Ashgate Research Companion to Monsters and the Monstrous, (pp. 311–328). London: Routledge.
Mittman, A.S., & Dendle, P.J. (Eds.) (2017). The Ashgate Research Companion to Monsters and the Monstrous. London: Routledge.
Molet, L. (1974). Origine Chinoise Possible De Quelques Animaux Fantastiques De Madagascar. Journal De La Société Des Africanistes 44:S, 123–138.
Morin, O. (2016). The Tale of the Three-Headed Snail. In Morin, O. (Ed.) The Origins of Monsters Book Club. International Cognition and Culture Institute. pp. 83–89. http://cognitionandculture.net/webinars/the-origins-of-monsters-book-club/.
Murdock, G.P., & Provost. C. (1973). Measurement of Cultural Complexity. Ethnology 12(4), 379–392. https://doi.org/10.2307/3773367.
Murdock, G.P., & White, D.R. (1969). Standard Cross-Cultural Sample. Ethnology 8(4), 329–369. https://doi.org/10.2307/3772907.
Musharbash, Y., & Presterudstuen, G.H. (Eds.) (2014). Monster Anthropology in Australasia and Beyond. New York: Palgrave Mcmillan.
Musharbash, Y., & Presterudstuen, G.H. (Eds.) (2020). Monster Anthropology: Ethnographic Explorations of Transforming Social Worlds through Monsters. London: Bloomsbury Academic.
New, J., Cosmides L., & Tooby, J. (2007). Category-Specific Attention for Animals Reflects Ancestral Priorities, Not Expertise. PNAS 104(42), 16598–16603.
Norenzayan, A., Atran, S., Faulkner, J. and Schaller, M. (2006). Memory and mystery: The cultural selection of minimally counterintuitive narratives. Cognitive Science, 30(3), pp. 531–553.
Norenzayan, A., Shariff, A.F., Gervais, W.M., Willard, A.K. McNamara, R.A., Slingerland, E., & Henrich, J. (2016). The Cultural Evolution of Prosocial Religions. Behavioral and Brain Sciences 39:E1. https://doi.org/10.1017/S0140525X14001356.
Pavel, C. (2022). Political Monsters in Greek Art. In E. Wolff (Ed.), Monstres et monstrosités, de l’antiquité à nos jours, en Occident et en Orient, (pp. 67–80). Paris: L’Harmattan.
Peregrine, P.N., Ember, C.R. & Ember. M. (2004). Universal Patterns in Cultural Evolution: An Empirical Analysis Using Guttman Scaling. American Anthropologist 106(1), 145–149. https://doi.org/10.1525/aa.2004.106.1.145.
Purzycki, B.G. & Willard, A.K., (2016). mci theory: A critical discussion. Religion, Brain & Behavior, 6(3), 207–248.
Pyysiäinen, I. & Antonnen, V. (Eds.) (2002). Current Approaches in the Cognitive Science of Religion. New York: Continuum.
R Core Team. (2021). R: A language and environment for statistical computing. R Foundation for Statistical Computing, Vienna, Austria. https://www.R-project.org/.
Rāy, P.C. & Ganguli, K.M. (1891). The Mahābhārata of Krishna-Dwaipayana Vyasa. Calcutta: Bhārata Press.
Reilly, F. K. (2011). The Great Serpent in the Lower Mississippi Valley. In Lankford, G.E, Reilly, F.K., & Garber, J. (Eds.) Visualizing the Sacred: Cosmic Visions, Regionalism, and the Art of the Mississippian World, (pp. 118–134). Austin: University of Texas Press.
Roberts, S.G., (2018). Robust, causal, and incremental approaches to investigating linguistic adaptation. Frontiers in Psychology, 9, 166.
Rosenblatt, P.C., Walsh, R.P. & Jackson, D.A. (2011). Grief and Mourning Codes. World Cultures eJournal 18(2). https://escholarship.org/uc/item/5cj4s1mq#main.
Ruiz de Montoya, A. (1993 [1639]). The Spiritual Conquest accomplished by the Religious of the Society of Jesus in the provinces of Paraguay, Paraná, Uruguay and Tape. Translated by C. J. McNaspy. St. Louis, Mo.: Institute of Jesuit Sources.
Sperber, D. (1985). Anthropology and Psychology: Towards an Epidemiology of Representations. Man, 20(1), 73–89.
Sperber, D., & Hirschfeld, L.A. (2004). The Cognitive Foundations of Cultural Stability and Diversity. Trends in Cognitive Sciences 8(1), 40–46.
Stasch, R. (2014). Afterword: Strangerhood, Pragmatics, and Place in the Dialectics of Monster and Norm. In Y. Musharbash & G.H. Presterudstuen, Monster Anthropology in Australasia and Beyond, (pp. 195–214). New York: Palgrave Mcmillan.
Steponaitis, V.P., Knight Jr., V.J., Lankford, G.E. (2019). Effigy pipes of the Lower Mississippi Valley: Iconography, Style, and Function. Journal of Anthropological Archaeology 55:1–25.
Strassberg, R.E., (Ed.) (2002). A Chinese Bestiary: Strange Creatures from the Guideways through Mountains and Seas. Berkeley: University of California Press.
Strickland, D.H. (2003). Saracens, Demons & Jews: Making Monsters in Medieval Art. Princeton, N.J.: Princeton University Press.
Strickland, D.H. (2017). Monstrosity and Race in the Late Middle Ages. In A.S. Mittman & P.J. Dendle (Eds.), The Ashgate Research Companion to Monsters and the Monstrous, (pp. 365–386). London: Routledge.
Strobl, C., Boulesteix, A., Zeileis, A. & Hothorn, T. (2007). Bias in Random Forest Variable Importance Measures: Illustrations, Sources and a Solution. BMC Bioinformatics 8(1), 1–21. https://doi.org/10.1186/1471-2105-8-25.
Strobl, C., Boulesteix, A. Kneib, T., Augustin, T., & Zeileis, A. (2008). Conditional Variable Importance for Random Forests. BMC Bioinformatics 9(1), 1–11. https://doi.org/10.1186/1471-2105-9-307.
Strobl, C., Malley, J. & Tutz, G. (2009). An Introduction to Recursive Partitioning: Rationale, Application, and Characteristics of Classification and Regression Trees, Bagging, and Random Forests. Psychological Methods 14(4), 323–348. https://doi.org/10.1037/a0016973.
Swanton, J.R. (1995 [1929]). Myths and Tales of the Southeastern Indians. Norman: University of Oklahoma Press.
Tehrani, J.J., (2013). The phylogeny of little red riding hood. PloS One, 8(11), e78871.
Van Duzer, C. (2017). “Hic sunt dracones: The Geography and Cartography of Monsters.” In A.S. Mittman & P.J. Dendle (Eds.), The Ashgate Research Companion to Monsters and the Monstrous, (pp. 387–435). London: Routledge.
Viveiros de Castro, E. (2004). Exchanging Perspectives: The Transformation of Objects into Subjects in Amerindian Ontologies. Common Knowledge 10(3), 463–484. muse.jhu.edu/article/727119.
Ward, T.B., (1994). Structured imagination: The role of category structure in exemplar generation. Cognitive Psychology, 27(1), 1–40.
Wengrow, D. (2011). Cognition, Materiality and Monsters: The Cultural Transmission of Counter-Intuitive Forms in Bronze Age Societies. Journal of Material Culture 16(2), 131–149. https://doi.org/10.1177/1359183511402276.
Wengrow, D. (2014). The Origins of Monsters: Image and Cognition in the First Age of Mechanical Reproduction. Princeton: Princeton University Press.
Wilbert, J., & Simoneau, K. (Eds.) (1984). Folk Literature of the Tehuelche Indians. Folk Literature of South American Indians. Los Angeles, Calif.: UCLA Latin American Center Publications, University of California, Los Angeles.
Wittkower, R. (1942). Marvels of the East: A Study in the History of Monsters. Journal of the Warburg and Courtauld Institutes 5, 159–197. https://doi.org/10.2307/750452.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 541 | 541 | 48 |
Full Text Views | 43 | 43 | 3 |
PDF Views & Downloads | 116 | 116 | 27 |
Composite beings (“monsters”) are those mythical creatures composed of a mix of different anatomical forms. There are several scholarly claims for why these appear in the imagery and lore of many societies, including claims that they are found near-universally as well as those arguments that they co-occur with particular sociocultural arrangements. In order to evaluate these claims, we identify the presence of composite monsters cross-culturally in a global sample of societies, the Standard Cross-Cultural Sample. We find that composite beings are not universal, and that their presence or absence co-varies most significantly with social stratification and transportation technology. This supports hypotheses that the cultural evolution of composite monsters is driven by human concerns with social distinctions within societies as well as increased contact with distant peoples.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 541 | 541 | 48 |
Full Text Views | 43 | 43 | 3 |
PDF Views & Downloads | 116 | 116 | 27 |