Unknown creatures of monstrous size have been seen and occasionally photographed in variouse seas, lakes, and mountainous regions of the world. Nessie and the Abominable Snowman have been described so often that they have almost become household words. As for ghosts, the countless numbers of sober citizens who have seen or heard what they could only define as a spectral presence suggest that there must be some kind of etheric manifestation beyond our understanding. Those who have encountered apparitions are convinced this is so, and never to have seen one is hardly proof that they do not exist.
Monsters
Anthropologists, psychiatrists, and other students of human behavior tend to interpret mans belief in monsters in terms of mans need for them. These experts hypothesize that we create monsters to give acceptable form to our unnamed anxieties; that we invent our monsters by projection, constructing brutish repositories for whatebver is savage, libidinous, or otherwise undesirable in ourselves;or that we attempt to justify our fear of the unknown by exaggerating characteristics of an odd-looking or seldom-seen creatures to make them more terrifying then they actually are.
But modern man seems to have another need: to resist belief in the bizzare or paranormal, to deny the existence of what cannot be explained. Giants in faery tales and Godzillas and King Kongs may very well serve as repositories for the nastiness in us, but we know these monsters are fiction. They are inventions of individuals. It does not follow that the Yeti is a creation of the imagination.
The combined fear and attraction of man for monster is as old as the existence of either. Throughout the ages human beings have told of such prodegies as fire-breathing dragons, reptillian oddities with many appendages, man-shaped beings with hairy coats and bestial faces, and underwater colossuses with a penchant for overturning boats. These incerdible creatures were not inventions;they were seen. Doubtless many were colored by false observation, by exaggeration, even by a touch of poetic elaboration that wove them into myth to serve as foils for heroes-symbols clashing with symbols. But the raw materials, the observed phenomina, were there. And something still is there, in spite of our post-medieval need to redicule monster sightings as hallucination or hoax.
The truth is that few of us in this scientific age really want to see or experience the inexplicable, and when we do, we distort the perception into something we can cope with. Many observers have gone through extraordinary mental gymnastics to persuade themselves that they did not see what they thought they saw. Big Foot was a bear or a joker in a monkey suit. The sea-serpent must have been a trick of ligh, a breaking wave, a floating log, a tangle of seaweed, or 50 porpoises swimming in single file. As for skeptical non-witnesses, they would rather devise and swallow the most tortuous "explanation" then believe the most straightforword report.
Current thingking about what we call monsters is that the ones still with us are probably explainable in terms of relics or fossil species that have taken refuge in remote and almost impenetrable regions. This attitude, too, may be an expression of our need to demystify the mysterious in order to accept the unnacceptable.
Monsters come in two different types:aquatic and terrestrial (although some monster buffs suggest an extraterrestrial link) . Once in a while an odd creature may turn out to be amphibious, or ambiguous;and on occasion something flies past our startled vision and appears to be an incredible winged unknown. Both catagories are treated here according to the habitat of their choice-first water,then land-and presented in chronological order within each category.
The skeptic who feels inclined to say,"Yes but..." after reading these reports should note that hundreds of sightings have been omitted for each one included and that many viewers are converted scoffers.


