The tizheruk (also known as the pal-rai-yuk) is a serpentine, possibly seal-like, cryptid along the lines of Ogopogo or the haietlik said to inhabit the waters near King Island, Alaska. Based on John White’s attempt to build a description of the animal from local accounts, the tizheruk is believed to possess a large head atop the body of a snake and a tail similar to a fish. More fantastical descriptions of the tizerhuk portray the creature as having two heads, six legs, three stomachs, a row of spines going down its back, and two tails. Both feared and respected, the tizheruk is commonly found in Inuit art and culture.
The scientific backing for the existence of such a creature, the less exaggerated varieties, of course, is not that far-fetched. Biologist Michael Woodley from the University of London along with a team of researchers logged a number of species inventories to estimate how many pinnipeds (seals) have yet to be described in the scientific literature. After considering the evidence, the tizheruk is one of a few cryptozoological creatures singled out by Woodley and his associates as possibly existing—albeit they admit the odds are minute. They also speculate that the most reliable descriptions of the tizheruk align somewhat with the profile of the leopard seal—the seal with the most reptilian appearance.
Reports of the tizheruk describe the creature as being aggressive and indicate that it can be attracted via the vibrations generated from tapping on the sides of canoes. According to more descriptive encounters with the creature, it has also been noted as possessing more strength than a killer whale and able to snatch a bystander whole before its presence is even detected.
From a cultural standpoint, the tizheruk figures somewhat prominently in Inuit lore. This can likely be seen as a byproduct of the harsh and uncertain living conditions of the area. Hunting at sea was (and still is) extremely dangerous, yet at the same time it was also the most important economic (and arguably social) activity of the Inuit of northwest Alaska prior to the twentieth century. The very livelihood of a hunter-fisher’s family as well as a man’s standing in the community depended heavily on his successful utilization of hunting and fishing tools. Thus, from an early age, male children were meticulously taught how to make their hunting and fishing equipment so that it would be both practically and spiritually effective. To satisfy both requirements, spiritually acceptable raw materials had to be obtained to fabricate into the required tools. The tools were carefully designed and constructed because it was believed that the spirits of animals found well-crafted, beautiful things pleasing. Failing to live up to these demands was one sure way to invite the wrath of the animal spirits, and, therefore, place one’s family and social status in peril.
The place of the tizheruk in these rituals suggests its great importance to the local cultures. Specifically, it most commonly appears as artwork on the side of umiak canoes, where its engravings are thought to provide good fortune and protection from various predators (including other tizheruks). It is significant to note that the canoe was considered to be the hunter-fisher’s most important possession. Hence, the canoe was given special and careful consideration during construction and while in use. Moreover, attacks on canoes were common and often fatal. That the image of the tizerhuk was trusted to protect both the boat and the fishermen onboard speaks to the great respect the creature was given.
As pointed out by Woodley and colleagues, the tizheruk remains understudied. To date, the most comprehensive cataloguing of the tizheruk is found in Roy P. MacKal’s now out-of-print Searching for Hidden Animals. MacKal’s description of the tizheruk relies heavily on his correspondence with John White. It is also important to point out that serpent-like swimming creatures are commonly featured in various lore from the Pacific Northwest and that creatures like the wasgo and sisiutl could also be the tizheruk.
While many sightings are likely the result of mistaken identity, and many contain obvious exaggerations, a real tizheruk is not out of the realm of possibility. The area it is said to inhabit remains relatively underexplored. New aquatic species are still discovered on occasion, and reputable scientists, writing in peer-reviewed literature, maintain that there is an outside chance the tizheruk really swims the waters near King Island, Alaska. Ironically, this is more than can be said of other legendary cryptids like Bigfoot.
Todd K. Platts
See also Big Water Snake of the Blackfoot; Champ; Chessie; Hudson River Monster; Igopogo; Ogopogo; Sharlie/Slimy Slim; Whitey
Further Reading
Fitzhugh, William W. 1984. “Images from the Past: Thoughts on Bering Sea Art and Eskimo Culture.” Expedition 26 (2): 24–29.
MacKal, Roy P. 1980. Searching for Hidden Animals: An Inquiry into Zoological Mysteries. New York: Doubleday.
Rose, Carol. 2001. Giants, Monsters, and Dragons: An Encyclopedia of Folklore, Legend, and Myth. New York: W. W. Norton.
Swords, Michael D. 1991. “The Wasgo or Sisiutl: A Cryptozoological Sea-Animal of the Pacific Northwest Coast of the Americas.” Journal of Scientific Exploration 5 (1): 85–101.
Woodley, Michael A., et al. 2008. “How Many Extant Pinniped Species Remain to Be Described?” Historical Biology 20 (4): 225–235.