Persisting European Wudewasas
The Following Posing Appeared on the CFZ Spain Blog for the 20th of this Month (Last Week):
http://criptozoologos.blogspot.com.es/2012/04/huellas-de-hominidos-en-aralar.html
If we collected a few weeks ago the news of an alleged yeti sightings near
Irun in 2011 ( see news ) today informed of another
encounter with the mystery that occurred just a month ago (specifically, in the
month of March 2011) and few miles away.
This time, a couple is making a tour in the Natural Park of Aralar,
between Navarre and Guipúzcoa. They take the path of
Lizarrusti and, on reaching the beech near Igaratza, repaired in some strange
footprints that had been printed on the snow few days ago. The trail, consisting of
three steps, corresponding to a large bare foot and with a peculiar anomaly:
only has four fingers ...
 |
| Image of one of the
footprints |
In addition, the tracks were laid perpendicular to the usual way,
something without any sense, because the direction indicated by the steps does
not lead anywhere. The area was full of other footwear and foot prints of snowshoes,
impossible to confuse with these unusual traces discovered by the couple.
Again the same
question: Basajaun? ¿Bears? ¿Pranksters? Here is the picture for each draw their own conclusions
...
Basajaun
In
Basque mythology,
Basajaun (plural: basajaunak) is a huge, hairy creature dwelling in the woods who protects
flocks of livestock and teaches skills such as
agriculture and [tool making] to humans.
[1]
References
- Vinson, Folklore du Pays Basque (1883), p. 43. J. M. of Barandiaran, Eusko-Folklore (1922); Basque Mythology (1960), pp. 75–76.
Basajaun
Basque mythology, the basajaun (plural: basajaunak[literally, "Basajaun People"]) were an ancient human race of stout, hairy wild men who were megalith builders. Basajaun means “Lord of the Woods”. They once dwelled in the mountains of the Basque Pyrenees of northern Spain and southern France. They had knowledge of magic. The Basajaun was heavily built and about 2 to 3 meters tall. Dark reddish hair reached their knees. They were very agile, strong, hairy beings with animal characteristics. The Basajaun watch over the forests and all wild creatures. They are rural genies, also called the Wild Lords. They are also considered to be the protector of flocks. When comes a storm a Basajaun will shout warnings to the shepherds; and they prevent wolves from approaching flocks. They are the first to have cultivated the earth. Human beings obtained the right to cultivate the earth when a man won a bet with a Basajaun. He stole the seeds that the Basajun was sowing and he came back to his peoples to teach them how to produce food.
http://listverse.com/2007/09/12/10-legendary-earth-peoples/
[Interestingly also, the Abarimon or people-with-their-feet-turned-backwards, of the Himalayas and spoken of by Pliny and other Ancient authors, is just another version of the Barmanu, Bangjakri or Biabanguli=Golub-Yavans. There is also evidently a Classical reference to a type of ape (Pan) with a pointed head in the Himalayas, mentioned by Heuvelmans, but I have not seen it myself]
Below, some portraits of Basa Jaun and Basa Andere, The Lord and Lady of the Forests and Wildernesses. The classicant names included Homo Sauvage and Homo Silvestre, Salvages, Holtzman and Holtzwib, Waldmen, and Wudewasas; all names basically meaning the same thing across several languages, "Forest People".
Basajaun ornament, derivative of a Classical Satyr's Mask.
http://gitemillerou.free.fr/src/legendes.php
[free translation of the French original]
The Basa Jaun
Soule whole is dominated by the silhouette of ancestral
Basa Jaun, the "lord savage." On seeing him from afar, it might be confused with one of
the last bear of the Pyrenees. He stands, leaning forward slightly. His gait is slow and hesitant,
almost limping. It is covered with a thick coat, brown and red at once,
which protects the body to the hollow of the hands and feet. It is high, massive, arms
swinging and robust. Back, nothing distinguishes it from a wild bear.
Face, is
something else. Where we expect to discover a fierce jaws and fangs
planted, it is surprising to see a grinning human face, wild and unkempt.
His nostrils
wide and quivering inflate and deflate without ceasing the wrinkles on her
forehead crease under the action of animal grimaces, his eyes dark and bridled
shines deep into his cavernous brows. It is the Basa Jaun, the Lord of
the mountains and the ancestor of all Basques. It haunts the gaunt and solitary
peaks of the Pyrenees, the Iraty forest, ravines and yawning chasms that line
the winding roads of precipices. His home is the abyss. He walks among the trees,
climbing the rocky peaks, falls through the cracks in a flexible and fits in
prehistoric caves inaccessible to men. It remains hidden from the world.
Only traces
of his feet, found by chance during a stroll through the treetops, that he can
still live on earth, after millennia of rule in their lairs. And what traces! Of hoof prints, still
smoking, which tiédissent slowly in the dew and fresh mud in the morning ...
The Basa Jaun is the protector of
the Basque people. Feared, revered, worshiped, he extended his bear claws
gleaming above the valleys and passes of the Soule, the mark sacred.
It is the
primordial state and barely humanized civilization. The Basa Jaun is the father of
all Basques and one who has learned of animal life. He was the first miller, the
first breeder, the first blacksmith. Caves are workshops magic whence
escape the flames, sparks and smoke from his hammer. The mountain peaks are his
chimneys of its houses wild, at the bottom of which he watches over his
treasures of gold and jewels. Previously, his roar terrified priests and faithful shook
the church. Among the favorite foods of Basa Jaun, priests in cassocks
and their processions were bigoted pride of place. He always crunched some to whet
your appetite. Faced with the huge mountain and wooded who represented
his natural temple, the bell towers of villages swooned with terror, as defeated
in advance ...
The Basa Andere
It gets worse. The Basa Jaun does not
live alone in the mountains of the Basque country. He has a female: the Basa Andere,
the "Wild [Lady] Mistress". That masquerades as the Soule still call, naively,
"Ma'am". It
is even more terrifying than her lover, "Sir" because beautiful and voluptuous
body. She
monstrosity of beauty. Her eyes are blurry, hazy, hypnotic. It is the sensual look of a
viper. The
Basa Andere is the sorceress of the mountains, it is surprising that the turning
of a wood, leaning over a water source, it always recoiffe her bushy hair with a
golden comb, gazing at itself in the mirror of crystal clear mountain water.
The Basa
Andere is blonde and gigantic. Her legs are hairy. For priests of the villages, it
is a perfect blend of Eve and the serpent. A wild Eve, clothed only in a few
metal objects: a necklace of gold and silver around the neck and a loop of
copper to the ear. Jewelry forged by her husband, underground, from the
magnetic ores of the Pyrenees. One day, a villager of Mendive, vaguely gold digger,
surprised the Basa Andere trying to restyle the edge of a river. In his clawed hands, the
golden comb gently raking her golden hair. She had left on a rock, a big
brass candlestick she had carefully polish to restore all its luster.
Our gold
digger, amazed by this sparkling candle, walked on tiptoe and took it.
The Basa
Andere turned and saw him running away at full speed by trampling the twigs of
the trail and she screamed tearing that echoed throughout the mountains.
She rushed
after him, more than two fours. The shepherd, terrified by his fierce reaction, began to
recite the Our Father by tightening the candlestick against his chest.
Behind him,
the Basa Andere uttering panting grunts wolf at bay. He could almost imagine, already,
the pain of its bite on his neck and that of the claws that come upon him and
search his chest ...
The cries alerted the male to the female . The
earth opened and the Basa Jaun appeared, with open arms and claws deployed.
He bounded
through the forest in search of the little thief, frightening roars that froze
the blood of all the inhabitants of the Soule. The shepherd boy, pale and
broken, ran without looking back. Behind him, his hunters approached, enraged, and
threatened him with torture and pain mile ...
At that time, the shepherd boy saw the appearance of the
church of Saint-Sauveur. One of the many churches and chapels that were built squat
in the mountains to protect the Christians of Basa Jaun. He gave a cry of joy and, almost
knocking down the door, there rushed inside, falling on his knees before the
altar ...
The Basa Jaun stopped before the
porch of the church uttering grunts . The breath of holy water and
incense which exhaled the revolted. His nose and sticking his tongue, he moved away from the
shepherd boy and left unharmed. Was heard grumbling, in Basque, a few curses for priests
and their religion deadly. The shepherd boy, He shook the brass candlestick against
her heart, feeling all the magnetic forces of the Earth who crossed him and
redonnaient force. This chandelier, was the fire of Prometheus stole the
Lords wild. It was the control of natural forces, storms, lightning,
storms. This
was the assurance of well-being and agricultural excellent crops for the whole
region. Afraid to emerge into the forest with so much booty, the
shepherd boy laid it on the altar of the church, next to the cross, and made a
gift to the Christian God in gratitude for his intervention. Since this day of grace,
the candlestick of the Basa Andere remained in Saint-Sauveur, and because of
this little church the center of the climate controls and factories throughout
the storm Soule ...
Laminak (The Dwarfs)
Wildlife in their backyard, the
Basa Jaun Basa Andere and surround themselves with a multitude of swarming
creatures deformed: The Laminak. The Laminak are humans without necks, poorly finished, who
gush from the earth, uttering hoarse growl of a beast. They are small, crooked, yellow
eyes and bushy eyebrows, their body is covered with a stinking and rough fur,
their hands are large and stocky, their legs, atrophied, ending with crow's
feet, hare or wild boar. They were mean and nasty looks, accustomed to lavish cave
shadows ...
Despite their hideous appearance,
the Laminak are considered builders of engineering. Men enter into contracts with
them, to perform work impractical, often in one night. Most of the bridges , tunnels and old castles of Soule's work would be their
big fingers magic ...
It seems rather peculiar that the dwarfish "Young" of the Basajaun and Basa Andere are almost another race, but also clearly with Neanderthaloid features (the odd feet are possibly descriptions for Neanderthal feet with spreading toes, but I rather think the duck feet were inherited from stories about Freshwater Monkeys instead) Then again, Bernard Heuvelmoke of the more recent reports from the Pyrenees as being "Of a different sort again" in a letter to me from the 1990s. So it is possible there is a range overlap between the larger Basajaun "Trolls" which are often blonde and are bbehaviourally much like the Scandinavian Trolls, and the darker and smaller more typical Neanderthaler types still persisting in Spain. From the way the stories indicate, it seems the two types freely mingle and interbreed in the area of overlap.
Above, a dwarfish Neanderthal as compared to the more usual modern human type (Seen on this blog in a popular earlier posting) and at right, Neanderthal footprints still preserved in wet clay of a cave floor. The largest footprints indicate that some Neanderthals were close to six feet tall and so not all of them were dwarfish: it is thought that geographic variation played a part in Neanderthal heights.
Science News Photo "Abominable Snowman" track cast, of the Asiatic "Almas" type but a large sized one. The orientation of the photo has been altered by me, in this blog we read footprint casts vertically.
Below are some photographs from the CFZ Spain blog purporting to show Basajaun.
At left below is a Neanderthal skull at the base of the species split with modern Homo sapiens from Spain and 500000 years old. At the right is a very early reconstruction of a Neanderthal from Gibraltar by Thomas Huxley, who was evidently still thinking of a classical Satyr. The remains in this case were female, a point which Huxley missed. Besides the spurious addition of the short tail, this reconstrufeatures a hafted handax and they aren't generally supposed to have been used that way.
The following is a publication by Michel Raynal from 1989 which Bernard Heuvelmans referred me to as being authoritative on the subject, before he died:
by
Michel Raynal
Abstracts
: To Be Thought extinct since 35,000 years, Neanderthal Man was cold-adapté, as
it Can Be conjectured from the proportions of limbs icts, icts the shape of
nose, the protection of brain icts by a prominent supra-orbitalis torus
, etc. . It is
very Likely That It Was aussi hairy, as is The Most hairyness common
cold-adaptation. In the Pyrenees and in the Iberic Peninsula, traditions,
folklore, artistic representations, and Even recent sightings enough about Wild
Men Have Been Recorded. Ltr; quite similar, if not identiques, with modern accounts
of Hairy Wild Men in the Caucasus, Mongolia, Tibet, etc., Who Have Been Supposed
To Be Men by relic Neanderthal Several authors, Mainly Porshnev and Heuvelmans.
Ormières and
Gomez-Tabanera Have Proposed a late survival of Neanderthal Men in the Pyrenees,
an hypothesis HAS Which Gained new medium Recently the after the discovery in
Spain of a Neanderthal lower jaw in a level of late Würm
III.
6 June 1972, before the
Archaeological Survey of Narbonne, an unexpected communication on "the
abominable human-des-Neiges in the Pyrenees," was read by a French teacher of
this city, Paul Ormières (Ormières 1972). Having learned of it in 1981, I
took immediately contact Ms. Ormières widow who kindly put at my disposal the
library of her late husband, especially his unpublished study on "the
Neanderthals in the Pyrenees", written two years later (Ormières
1974).
THE SURVIVAL of the
Neanderthals
P . Ormières opened his study with a
summary of research on the 'Wild Men' of the USSR. Officially, the Neanderthals
disappeared there are 40 000-35 000 years. Yet more recent remains have been
assigned (Podkoumok, Kvalynak, Novosiolka, etc.), but some authors have
questioned, considering that it is just modern humans with the characters
'Neanderthal'. In 1979, however, was discovered Neanderthal skull of St.
Cézaire (Charente-Maritime) - this one contested by anyone - in a
Castelperronian level, the first level of the Upper Paleolithic: 35 000 to 30
000 years (Leveque and Vandermeersch 1981 ). I n fact, behind the dogma of the
extinction of Neanderthals, there is the old idea, however untenable anatomical
and evolutionary, that Neanderthals have been transformed into modern humans:
the discovery of St. Cézaire shows that this hypothesis is untenable from a
prehistoric perspective, since we are witnessing the simultaneous presence of
two types of rights. Since then, Thermoluminescence dating sites made in
Israel have shown that modern humans had been there for nearly 100,000 years,
while Neanderthals are dated as 60 000 to 48 000 years, making several thousand
years (minimum) of 'cohabitation', perhaps not entirely peaceful, to rule out
definitively the parentage (Valladas et al. 1988). In appearance of Neanderthal man,
many anthropologists argue that clean-shaven and dressed, he would go unnoticed
in the best society. According to the skeletal remains, we can deduce the
muscular anatomy, but there ends what is certain: among the most obvious
characters include the prominent brow ridges ( torus
supra-orbitalis ), an extremely elusive front , the absence of projecting
chin, etc.. Other issues are still controversial, as the structure of
the hand: it seems indeed that there were Neanderthals in the hands very similar
to ours, such as La Chapelle-aux-Saints, and others much more specialized, such
as Kiik-Koba in the Crimea, according Bounak, their hand has low enforceability
of the thumb, and therefore certainly a lesser ability to manual skills, which
is confirmed by other studies (Musgrave 1971). Similarly the foot of these
Neanderthals shows an adaptation to the mountain: the toes are very mobile,
arranged in a fan, which can bend sharply to ensure a better grip, as shown by
the imprints of Toirano (Italy). Most experts admit that the Neanderthals were very
muscular, as shown by the attachment points of tendons, or the shape of the foot
bone, to support a large weight (Trinkaus and Howells 1980), and they presented
various adaptations to cold (Trinkaus 1981): it is therefore highly likely that
they also presented the most banal, the simplest of these adaptations, namely a
thick hair. Moreover, the animals associated with Neanderthals Würmian
the former, and sharing the same climate, possessed such a fleece: mammoth,
woolly rhinoceros, etc.. Similarly, most modern reconstructions represent them with
thick lips, which is very unlikely: this is an adaptation for dissipating heat
and increasing the surface area in contact with air (like a radiator in short),
and it is therefore not surprising that we found among black Africans.
It is more
logical to think that Neanderthals did not have visible lips, as do the
anthropoid apes. the other point of divergence concerns the nose,
represented generally thick in most reconstructions: in fact, the study of the
nasal bones can be deduced that the Neanderthals had to be extremely flattened
and rolled up. Only the fear of ridicule that prompted specialists to give
them a nose in blatant contradiction with the anatomical data. Recent work of
anthropologist Trinkaus (Anonymous 1988) show that the Neanderthals did have a
broad nose, nostrils gaping ... The e subjective reconstructions of Neanderthals broke out in
one proposed by Jay Matterness (Rensberger 1981), so Yul Brynner clean shaven,
the color of the skin and eyes has been deduced from that of Iraqis today,
claiming that he is a Neanderthal from Iraq. To follow this reasoning
inherently absurd, we should imagine the original Neanderthal man (that of
Neander in Germany) with blond hair and blue eyes! This is also how they are
represented (why not have freckles?) By Erik Granqvist Préhistorama of the
canister (Ardèche), he says for optimal use of solar energy. Specious argument: it is known,
the Eskimos are not blond with blue eyes. Certainly, they know to protect
themselves from cold by warm clothing, adequate shelter (tents, igloos) unknown
Neanderthals. But they had solved the problem in different ways: by the
pneumatization of the skull (sinuses acting as double glazing), in their
proportions, etc.., And probably also by their fur. Fossil material amount finally that
various studies the pharynx of Neanderthals give them a lesser ability to speak
as modern humans. This has been challenged: the bioacousticien Guy-René
Busnel has subtly noted that the study of the pharynx of a parrot would lead to
the conclusion that almost no vocal range. And besides, the fact to give
fewer sounds does not alter the case: two sounds (the walrus!) Can encode any
language. The
only answer can come only from a cultural study: gold, the fact is that one does
not have a single artistic representation due to Neanderthals, another form of
abstract representation of an object. T hird point: since the centuries,
have been reported in various parts of the present USSR (as well as Mongolia,
Tibet, and Indochina),'' of'' Wild Men, whose sketch recalls irresistibly
Neanderthal man: size human body very powerfully built, entirely covered with
hair except the face, almost glabrous, long hair, prominent brow ridges (''
eyebrows are like a cap visor,'' said a witness); front and receding chin,
upturned nose and flattened ridiculously ('' like when you stick your nose to
the window''); largely split mouth without lips visible head buried in his
shoulders, leaning forward attitude, massive trunk, almost cylindrical; feet
wide, toes fan, bent, causing the toes protrude II and III (the anatomy of the
foot is confirmed by fingerprints taken including the Caucasus); relatively
short lower limbs, upper limbs relatively long, mainly because of the length of
the hands (forearm is instead relatively short), broad hands, opposable thumb
weakly (a wild female, threatened with a stick, instead of the whole hand to
grasp the divert, trying to place all its fingers on the same side), the thenar
eminence without (showing the base of the thumb:'' there is no 'meat' here'')
[the latter two points are related: the thenar contains important muscles
allowing opposition movements, muscular atrophy of this region is therefore
logical beings in showing a low enforceability of the thumb, but who could have
imagined an anatomical detail as subtle? ], Etc.,
etc..
Attitude of the sleep -ksy gyik
(based KHAKHLOV) Figure taken from the book of Heuvelmans & Porchnev, p.
53
They are beings are bipedal, very
agile in the mountainous regions that are theirs (their foot to the toes is very
mobile greatly) they temporarily occupy some caves or rock shelters, their food
is omnivorous: it goes wild plants (fruit , berries, moss, fungus, etc..) plants
cultivated by humans (tomato, onion, potato, corn, sunflower, etc..), animals
(carrion horses, sheep, frogs, lizards, turtles, mice, squirrels, etc.), without
forgetting what is hidden from human (milk, cheese, bread, eggs, honey), etc.
(Koffmann 1984), and females are described as hairy as the males, their breasts
are long and pendants, sometimes reaching the stomach, they have no language,
emitting cries very powerful, and we do not know their tools, rather they
apparently do not produce, they are primarily nocturnal habits. Degree in 1963, the Soviet
historian Boris Porchnev hypothesized revolutionary survival of Neanderthals.
In 1968, the
zoologist Bernard Heuvelmans was able to study the corpse kept in a freezer of a
hairy man, probably shot in South Vietnam, the U.S. exhibited on the
fairgrounds, and responding to the previous sketch. The rigorous study he has done has
shown that this was a representative of a Neanderthal population still living
today (Heuvelmans & Porchnev 1974).
Reconstitution by Alika Lindbergh,
the appearance of the Homo pongoïde
in life illustration from the book of Heuvelmans & Porchnev,
Plate 48
S ince then, the hypothesis of the
survival of Neanderthals has been defended by Myra Shackley relevance (1982) in
the prestigious journal Archaeology Antiquity : she has discovered in
Mongolia including Mousterian tools, usually associated with Neanderthals,
very
recent (probably less than 20 000 years or less), that the mountain of Altai
attribute to the almas
, the Wild Man and hairy local. A armed insidious work of Dr. Koffmann on almasty Caucasus, the zoologist
Khakhlov on -ksy gyik of Dzungaria, Academician of Mongolian Rinchen on
almas of Mongolia, as well as Dr. Heuvelmans on the frozen
specimen, it is possible to find the key to our
problem.
THE THEME OF THE BEAR
Abductor
I n all Pyrenees short legend of
John [Juan] of the Bear, the most popular story of this region: there are dozens of
versions, built around the following core: a bear kidnaps a young girl, the
carries in his cave, and holds her prisoner in the cave closed by a heavy slab.
He is a son,
hairy and strong as a bear, hence its name, which, in growing, becomes strong
enough to move the slab and run away, he makes perfect, and then after many
adventures, which evoke including the cycle of the Round Table, who were
obviously added later, as can be seen by comparison with the legends of the
Basque Basa Jaun
(see below). Hybridization man x bears is obviously genetically
impossible, but is it really a bear? The manual skills lent to
offspring of their love against nature evokes a primate hand, not a bear paw (as
well as the episode of the slab with respect to the father) would it a confused
recollection of a hybridization between a type of primitive man and a woman?
We will return
... O n find this theme bear abducting girls in parties'' Bear''
as in Prats de Mollo, Arles sur Tech, or Saint-Laurent-de-Cerdane in the
Pyrenees Orientales. Parties bear also exist in the Ariege, and Daniel Vine was
inspired by a sequence of his film The Return of Martin
Guerre .
In all cases,
a character playing'' Bear'', often armed with a stick or a club, kidnaps a
girl, he is pursued by hunters who eventually capture him, kill him (or shave ,
or emasculating), and deliver the girl. In fact, we find there exactly the
theme of'' manhunt'' wild charivaris medieval carnivals and Central Europe
(Bernheimer 1952).
TRADITION
PYRENEENNE
No shadow of the Pyrenees traditions
are still alive on the Wild Men. In Arles-sur-Tech, simiots [Monkey-men] ,'' hideous monsters, with
forked teeth, crooked hands, prowling the night on the roofs and down into the
houses through the chimney by pushing the funeral screams'' (White 1979), the
Tradition has it that the Saints Abdon and Sennen local who had defeated.
The
so-called'' bear'' Carnival of Arles sur Tech discussed above is also always
called Simiot
. I
n Haute-Ariege, the Wild Man was called the pelut om (hairy man ), or
iretgge
, which could be a corruption of heretical:
"At a time unknown to the twelfth or thirteenth
centuries, lived in the forest of Barthes, two wild men (
iretgges
), naked, hairy, armed, each a knotty stick, coming from who knows where, with
no shelter that caves in the mountains, and, for nourishment, the spontaneous
products of the soil or they could take the game ". T o get rid of these reactions, a
villager had the idea of leaving red trousers, drawing their eyes in the forest,
that iretgges enfilèrent. Villagers jumped over them, and made them prisoners
because they were hampered in their movements (Pinies 1978). D years this legend, it actually
recognizes the old myth of the Wild Men with his staff, but also, and c ' Even
more significant, the old legend about how to capture the monkeys, making them
fit the boots that make them walk awkwardly, which is found in Africa
(Heuvelmans 1980). The question asked most is what'' local'' monkey may well
have inspired the legend that is told also in the Aude with hooves instead of
pants or boots (Maffre 1939)? C s in another case, a ready iretgge a scimitar, it is clear that
there has been superimposed by the memory of the past presence of the Moors in
the south. The Wild Men of alleged lewdness, their nocturnal (night
being favorable to the devil in the popular imagination) could accentuate their
diabolical character, so heretical in the eyes of the good people ... The
characters that resemble the goat (see below), so the popular image of the
Devil, should contribute more.
BASA-JAUN , WILD THE LORD OF THE BASQUE
COUNTRY
In the Basque Country, both French and
Spanish with captions are at the Basa-jaun , the Wild Man (or rather
the Lord Savage [King of the Forest]) local:
" Basa-Jaun is not significantly
different from a wild beast. It is hairy as a bear, it feeds on grass or game,
it does not leave the mountains and forests, it is cruel, he is a thief, [...]
It is not subject to infirmities: it keeps always a unique strength and is
impervious to weather the seasons and it works day and night ... "(Cerquand
1875-1882). O ne to the man nicknamed'' goat'' is accused of haunting
the huts of shepherds in the mountains, where it comes to warm by the fire, or
simply steal their milk and cheese, as a true parasite (Webster 1879).
Of course, in
various tales, he is accused of abducting women and make them small, which are
of unusual strength and hairy (Sébillot 1904-1907), which reminds us of the
legend of John of the Bear. Adding that he seems to have long hair (including
Basa-Andere , his wife), and many of his
exploits are happening at night. A lthough this character is present
in numbers of Basque tales, it is considered (or was considered recently) as a
real animal: the Goupil's Roman de Renart , and other forest animals, talk
like men, does not mean that the fox, Vulpes vulpes zoologists, does not
exist! On the
contrary, a reading zoological (especially ethological) of this medieval
masterpiece tells us something about the behavior of this animal: He lives in a
den, it is omnivorous mainly carnivorous, that it is smart to the point of
playing dead, etc.., etc.., and anatomically feasible should it look like its'
cousin'' Ysengrin wolf ( Canis lupus ), but with a red fleece - all
things perfectly accurate , and since amply demonstrated. Al so insidious, two centuries ago,
at most, loggers forest Iraty claimed to have met his footsteps, and the other
hearing, and memory is perpetuated in most recently during evenings by the fire:
"Two
mountaineers have indeed heard at night in the rocks, as they desperately sought
some cattle lost [...]". Lost in the mist, they s 'orientaient by calling itself
with the scream they call irrintzina , when one of them realized that it was the
Basa-Jaun who imitated! (Duny-Petre 1960). Yes a number of stories are extremely
mythicized, true tales fabulous in fact, there are some that are surprisingly
realistic: I do not want to show that'' the Basa-Jaun or cavolar '' , which is worth quoting
in
full :
"Once upon
a time, in a barn, two shepherds. One evening, after supper, they began to roast
chestnuts in the fire. As they roast, they lay down a time because they were
much fatigued during the day, keeping their sheep, and sleep overtook them:
"A noise
from the door wakes them up and they hear something that shakes the latch on the
door. Terror
seized them, as they say themselves that it is surely Basa-Jaun . They remain silent, do not talk,
and pretend to sleep. "They were not mistaken: they are entering a Wild Lord
all black and covered with hairs. He approaches them, and they feel a rough hand
shaking and browse their face. They think it is all their lives, the Lord Savage
will devour them, and they are so scared they barely breathe. But no:
Basa-Jaun moved before the fire, warms, and removing the nuts from
under the ashes, he eats them all. While eating, he looks every now and then, if
the shepherds wake. They died of terror, not moving even more. " The Lord Savage, after eating
chestnuts, rose, took the hut which suited him, and left without hurting anyone.
" One tale? Yes, certainly, but one that has amazing flavor of
authenticity: is almost like a story typical of the Caucasus, as Marie-Jeanne
Koffmann has collected.
HISTORICAL
TESTIMONIES
I n the case of the Pyrenean Wild
Man, there is not that the folklore: it also has testimonies relating to
creatures and hairy hominoids observed until very recently, precisely in the
countries of Basa-Jaun . C 'is how a Navy engineer, David Leroy Julien, in his work
on logging in the Pyrenees (1776), has mentioned several stories of feral
children, such as the famous Victor of Aveyron. In the late Francois Truffaut who
has devoted one of his best films ( The Wild Child ): they are merely
abandoned children and then returned to the wild, unrelated to our purpose.
However, he
cites a case far more troubling: "There is not two years [ie in 1774] that the pastors of
the forest Yraty, near St. Jean de Pied de Port, saw often a wild man who dwelt
in the rocks of this forest. This man was tall, shaggy as a bear, and warning as
hisards, a cheerful, with the appearance of a mild, since it faisoit wrong with
anything. Often it visitoit huts with nothing; it connaissoit nor bread, nor
milk, nor cheese; his great pleasure was to make the sheep run, and disperse
them by loud bursts of laugh, but never hurt them. mettoient Pastors often after
their dogs, so it enfuyoit as a trait, and not suffered to never get too close.
Once, he came one morning at the door of a hut of workers who made the oars,
and a large amount of snow fell during the night retenoit; he stood at the door
he held with both hands, and looked upon the workers laughing. One of these
people glided gently to try to grab a leg over he saw approaching, and redoubled
her laugh more, then he escaped. It was felt that this man could be thirty years
as the forest is a large body , and communicates with huge wood belonging to
Spain, there to assume that it was a young child who was lost there, and who had
found the means to subsist on grass. " This last explanation is very
naive, inspired by the legend of the Hairy Anchorite, who wants to live in the
wild we finally acquire a mop of hair, devoid legend, need I say any foundation.
Other testimonies were collected by Gomez-Tabanera (1978):
in the last century, a ' mujer salvaje [wild woman] was reported in the
mountains of Cantabria. Nicknamed'' the Osa Andara '' [the bear of Andara(Lady Bear)],
she took refuge in caves:'' his arms and legs were hairy, with a coat similar to
that of a bear.'' It fed on milk, chestnuts, roots, raw corn, fruit and
berries (strawberry, currant, etc.), honeycombs, but also sometimes of little
goats: "I
saw her eat one of these animals, writes Joaquin Fusté there Garcés in 1875: at
that moment she roared like a real beast and threw lightning with his eyes. "
She had a
kind of tray or bowl for milk and a knife made from a piece of horn, and she
wore around his waist'' a kind of skirt which no one knew if it was hair or
fabric.'' G Omez-Tabanera legend also reported on the formation of the
monastery of San Salvador de Cornellana in Asturias . Once a child has been abducted by
a monster described as dare [bear]. After extensive research, we found them both in the
forest,'' the so-called bear giving the feeding to the child, who lay quietly in
his shaggy coat.'' The lord of the sky Doriga to thank the miracle had built
the monastery and sculpt the scene [ see photo ]. I t is perhaps an even more recent
testimony, narrated by Daniel Fabre (1969) in his study of Jean-de- Bear:
"Ms. Gomez
(born 1926), Lézignan capita (Aude), told us that in his native village, Cuevas
Bajas-(Malaga Province) around 1920, a young couple (the Palmares) were party in
the Sierra Morena to keep livestock. They lived in an isolated cabin. One day
the husband was away, the young woman disappeared. Villagers did not pursue long
research thinking she had been devoured by wild beasts that infested the region.
But some time later the woman went home and told her amazing story. " She had been kidnapped by a monkey
while she was washing her clothes in the river. He had taken her in his cave and
he raped her. During his absence, she had managed to escape. A few months later she
gave birth to a girl we named Anica and who was better known by the nickname''
the daughter of the orangutan'' ( the orangutan hija
del )
[Note: more exactly, orangutan ]. She had inherited the physical part of his father, long
arms, hairy body and his face was that of a monkey in the lower part of her
mother at the top. This girl was also subsequently two son still living in the
city of Labisbal (Province of Gerona), the first is absolutely normal, but the
other is called'' cheese'' because of his ugly monkey " . The hybridization man
x Monkey is generally considered impossible, although it has
not really explored the possibility for ethical reasons. However, the case of
maternity Vichy (a girl who lived held captive by his father in a trailer, along
with a chimp, and that gave birth to a stillborn baby monster) is well
documented, and disturbing to say the least (Duvic 1973). However, such a
hybrid, if it existed, would unsustainable: the anatomical differences between
man and Pongidae (apes) is such, that is not clear what could give such an
intermediary between a runner's foot first, and the prehensile and arboreal
(transformed into hand ) other ... In the case of Ms. Palmares, with the usual
caveats (second-hand testimony, prior to the birth of the informant), the hybrid
concerned is hairy, upper limbs are long, and'' the bottom of his face is''
monkey, which may mean he has a receding chin, and perhaps no visible lips ...
What has been called the father of orangutan should not be misled: c is
obviously a catch-all: today we would call a'' monkey man'' or King Kong.
Moreover, his morals troglodytes have nothing to do with those, arboreal, the
red ape of Sumatra and Borneo.
THE IDENTITY OF MAN AND HAIRY WILD
IBERIAN Pyrenean
I t is time to review the various
hypotheses that have been developed to try to explain the persistence of the
myth of the Wild Men in the Pyrenees and elsewhere. P o folklorists who collected these
traditions (including Daniel Fabre) Wild Man is an archetype, a preconceived
idea and stereotypical human mind, intended to serve as a foil and let us know,
we 'civilized', a high opinion of ourselves in comparison with the Wild.
This explains
the stereotypes, the cliches of the Myth: Man and Wild Hairy amateur of good
wine and pretty girls, found since ancient times [see the satyrs of Greek
mythology]. All this is perfectly true, but a myth must also feed on
reality, on pain of death: the myth of the Man-Dog, for example, has rapidly
declined and disappeared, failing to find real people in whom he can find
material to survive. Conversely, the myth of the Wild Men became incarnate in
apes (eg gorilla who is accused of removing the black women to copulate with
them! - Slander born of ancient myth, but n None the less true that these
monkeys are real! P our other authors, all would be explained by the bear:
witness the festivities of the bear, the legend of John of the Bears, etc.. In
reality, it is clear that there has been rather late substitution of the bear to
the Wild Men (and still is in the Pyrenees only): this is perfectly demonstrated
by the name of Simiot given to the'' Bears' Arles-sur-Tech, this word from the
Latin Obviously simia , that is to say 'monkey'. Alignment with the Wild Man
hunts in Central Europe has also been noted. U no other assumption made in the
middle of last century about the Basa-Jaun , would be it a memory of the
Basques of the orangutan (sic), understand the chimpanzee (Chaho 1847) . Indeed,
it was thought that the Basques were related to the Guanches of the Canary
Islands (one even claimed that they descended from the Atlanteans), and
therefore they would have known the chimpanzee, yet one might encounter at south
of the Senegal River. addition that no longer defends this hypothesis, the
Basa-jaun bears no resemblance to the chimpanzee: suffice it to
recall the moral troglodyte (not tree), or the hair, lent to the first .
R este the working hypothesis that guided the author
throughout his research, formulated in 1972 by P. Ormières front of the
Archaeological Survey of Narbonne, and developed in 1974 in his study of nine
typewritten pages ever published, following that the Neanderthals had survived
until recently in the Pyrenees. It is fair to say that this assumption has been
blown by Bernard Heuvelmans, but the latter, to our knowledge, has never
publicly acknowledged this hypothesis until 'to very recently (Heuvelmans 1986).
I must say though that the thesis of P. Ormières has against
it to be rather superficial and flawed surprising. Thus, speaking of the 'squaw'
from the Ariege (a girl ensauvagée in Ariège in the early 19th century, he
writes that it was hairy, which is wrong (Lenotre 1979). And he seems to
consider the famous Victor of Aveyron as belonging to the survival of
Neanderthals This is untrue. Later, however, it evokes a character he has seen,
and which he said could be a part of the record: "This is a person considered a
moron and deaf silent, hosted by a hospital in Bagneres de Luchon between 1920
and 1936. was called Clémentou or Clementi and it was given as Spanish origin.
His death record calls Alfonso Clemente, son of Vicente and Juano Calvera,
Benasque in Val d'Aran, unmarried 23 July 1936. "Of medium height, stocky, his
head between the shoulders, long arms, short legs, slightly bent and twisted,
not in front, reddish brown hair, but few cut, short nose with large nostrils,
mouth huge jaw drooping, it made him look goiter, very large hands and feet
very large, walk on the pavement, dragging their feet. "Emits sounds, grunts and squeals
indicating sensations or needs, but does not speak clearly, or a Spanish dialect
or a dialect of French. He is not dumb, or deaf, as it reacts to his name,
spoken with intonations local, with a look and an 'uh' interrogative . Does not
like children running around him screaming and violent temper, but is harmless.
very voracious, eats anything, without difficulty swallowing frogs or whole
fruit ". P . Ormières a beautiful state '' anything that departed
radically from the Neanderthal type of'', but it lacks the most obvious
attribute to Neanderthal relics taken today, namely the fleece of hair! So one
might think that the poor Clémenti n is a poor microcephalic idiot, if he had so
many other Neanderthal characteristics: if it was not a Neanderthal, it may have
been some Neanderthal genes ... B ref, and despite all the sympathy one may have to
Professor Narbonne, it must be said that his study was superficial: ironically,
he arrived at a conclusion probably fair, but based on false arguments!
I returned to the Spanish José prehistorian Manuel
Gomez-Tabanera (1978) have defended the thesis Neanderthal again, regardless of
P. Ormières. E n effect, this hypothesis can explain the entire record in
great detail:
W hy? Because many traits they are
indeed common: a body covered with real fur, a plantigrade foot, mountain forest
habitat, customs troglodytes, an omnivorous diet, etc.. D n all areas are reported and
hairy humanoid creatures, one quickly to do the so-called hybrid between man and
monkey. In
the Pyrenees, in the absence of monkeys, we took the best substitute
'plausible', namely the bear: and explains the stories of human hybridizations
x bears, or rather bear x wife to remain true to the myth
of Wild Man. B ehind the theme of the bear abducting young women, as
found in the legend of John of the Bears, there is another aspect of the
problem: it is of course the old myth of the satyr lover of pretty girls, which
is perhaps originated in the equation which is popularly made between
masculinity and hair, and accordingly, we assign an unbridled sexual aggression
in a humanoid being and completely covered with hair ( see about this song
Brassens Station at Gorilla! who humorously that belief). But it could be in more than one
allusion to hybridization Neanderthal x modern man. Hybridization is an inadequate
term used by anthropologists, however, convinced the majority of the membership
of the Neanderthals in our species ( Homo sapiens ), and accordingly named
Homo
sapiens neanderthalensis , as opposed to modern humans H. s. sapiens : in this case is to 'blend'
that should talk. It is amazing to see specialists use different criteria
depending on whether one deals with the Zoology and Anthropology, which is
scientifically indefensible, man being himself an animal. Note that according to Jean-Louis
Heim (1987), Neanderthals and modern humans represent two distinct species.
O na seems there evidence of such hybridisation
(interbreeding or if one does not retain the specificity) with the remains Jebel
Qafzeh in Palestine: they have all types intermediate between Neanderthals and
modern humans, this heterogeneity can rule out the hypothesis advanced by some
that this would be Neanderthals mutant sapiens (moreover refuted recently by the
datings obtained by Valladas). Interestingly, the Bible refers several times to
Seïrim , literally 'the hairy', usually translated as 'goats',
and God warns the Israelites against the act of mating with these hairy ones:
"They no
longer offer their sacrifices to goats ( sic ), with whom they prostitute
themselves. It will be a lasting ordinance for them and their descendants. "
[Leviticus
XVII, 7] The incongruity of this translation also appears, for example,
in the prophecies of Isaiah (XIII, 21 and XXXIV, 14) which refers to animals of
the desert jackals, ostriches ... and 'goats' , which is absurd for them.
B ref, it is very likely that in the Pyrenees as in
Palestine, the Neanderthals and the men of our kind have intersected, in every
sense of the term, which has left traces in human memory, including mythology,
sacred or profane. The case of Ms. Palmares, impregnated by an alleged
orang-utan, is perhaps the most recent case: the hair, the length of the upper
limbs, and probably the lack of protruding chin, not to mention the robustness
(the hybrid vigor) of the offspring, and the habits of wrens father go in this
direction, and yet another reminder a well documented case in the Caucasus, one
of Zana, a wild female and hairy with a villager who had a child. It would be of great
interest to find and study the skeletal remains ...
- Clementi, the moron from Bagneres de Luchon, suffers from
microcephaly (not front), acromegaly (enlarged hands and feet), hyperthyroidism
(goiter), and in fact that amount of discrepancies it is a monster among
monsters: it is much simpler to assume that Neanderthals possessed amount of
genes, and therefore it looked like a almasty not hairy though: stocky,
head between his shoulders, long arms, legs short, bent and twisted '(see the
sharp curvature of the femoral Neanderthals), sloping forehead, short nose with
large nostrils, enormous mouth drooping jaw, large hands, large feet, etc..,
etc. .. As
for the goitre is perhaps the fact that the vocal sac is reported in Asian
Wild men, which amplifies their voice as in gibbons.
- The folklore of the Basa-Jaun : the 'sketch' has
attempted to make Duny-Petre (1960) is irresistibly think of Neanderthals
lingered in the USSR: Wren, nocturnal, living in the mountain forests, hairy ,
with long hair, like the bear, screaming powerful, feeding on many things,
including by committing petty thefts in the shepherds' huts, etc.., etc..
: The basis
of the folktale is remarkably similar to the amount of accounts collected in the
Caucasus in particular (in this case of first-hand evidence, circumstantial
encounters with Wild Men and hairy).
N crop material amount that the
penchant for milk and cheese of the Wild Man is perhaps explained by a lack of
vitamin D. It
is known that the pathology of the Neanderthals, according to their bones, often
shows osteoarthritis and rickets, the latter due to a deficiency of vitamin D,
found in abundance in milk. After breastfeeding, the Neanderthals could be found in
fish in small quantities, but they ignored the harpoon. It was suggested that in addition
to low intake, it could have been a bad metabolism of vitamin D from lack of
ultraviolet, because of a little sunshine into the mists of the Ice Age, and if
it was simply related to customs and troglodytes night? A joutons the name given to Goat
Man Basa-Jaun , evokes the hairiness (hairy as a goat), foot for mountain (a
real 'goat foot '!), and probably foul smell (it should' smell the goat '!), all
things reported in Asian Aboriginal Men. Note also that the Devil of the
Christians being featured with characters of a goat (among other foot), had to
give basis on behalf of iretgge used in Ariège. S ilo Incidentally, there is
impairment in myth in the eastern Pyrenees, or the bear, the heretic (Moor?
Cathar?) or the Devil have obviously been superimposed: it could mean the
disappearance of Neanderthals oldest in this part of the chain. In Arles-sur-Tech,
simiots are decked teeth ends and other spooky details.
In fact, the
latest evidence and most conclusive physical evidence from all of the Basque
Country or Spain. If the Basques were able, by the isolation of their
valleys, keeping a single language (which differs from all Indo-European
languages), and no less a single gene (a very high percentage of Rh negative
blood types) - we think they are almost pure Cro-Magnon - then a fortiori the
Wild Man Neanderthal was able to survive very long in the mountains, in fact
until the deforestation in the 17 ° -18 ° centuries
...
Both sides of the bone engraved
Magdalenian Isturitz
showing on one side a couple of
bison and the other
a couple of'' hairy'' [according
to SAINT-PIERRE] Figure from the book of Heuvelmans & Porchnev, p.
430
- This late survival is also witnessed by another element
that must be read into the record: the curious engravings in the cave Isturitz
(Pyrénées Atlantiques), dating back fifteen thousand years. This is initially a flat bone
engraved on both sides, as described in JA Mauduit 40 000 years of Modern Art:
"A man lying naked, adorned with
bangles, stretches out his arms toward a woman lying in front him. The woman is
strong and hairy, and on his thigh, an arrow triple row of barbs, symbol of his
conquest. The engraving is on the other side is not unrelated to the previous
one: it appears a bison male ready to mate with a female that developed into the
hindquarters and tail erect, the male is also on the shoulder of barbed arrows.
"
A ccording Heuvelmans (Heuvelmans
& Porchnev 1974), this would be a list of successes: the bracelets and
necklaces are only links, and the arrow marks hunting (which would result in'' a
couple of shot bison and a couple of hairy''). As he points out, human
representations in prehistoric art is highly stylized (probably because of a
superstitious fear that one can indulge in the magic of his portrait); cons
here, if is indeed Wild Men that our ancestors had to look like animals, there
was no bar to faithfully represent their features: Heuvelmans notes'' extremely
receding forehead, neck short, powerful neck, chin and above the deleted
curiously upturned nose.'' In short, all the characters of the Neanderthals.
We will add
substantially cylindrical trunk of the female, and her breasts and long
pendants. Note that according to André Leroi-Gourhan, it's not a
couple, but two females, which in fact does not detract from the previous proof.
C 'is at a similar conclusion that conducting the study a
rock carving of the same cave Isturitz; as Heuvelmans wrote: "His hair system is
represented with the utmost care: face framed by hair that distinguishes onto
the back of the neck, longer hair, and - if I was not afraid to seek the facts -
the scanty eyebrows, even small downy hairs of the cheeks. The turned-up nose is
certainly undeniable. "
Realistic representation in the
cave Isturitz
(Basses-Pyrenees), in what appears
to be
a Neanderthal [after MAUDUIT,
1954]. Figure from the book of Heuvelmans & Porchnev, p.
429
Finally a possible avenue
of research concerning Cagots, a pariah people of south-western France during
the Middle Ages, much victims of prohibited: the obligation to marry them, to
wear a distinctive sign (a bridle sewn on the garment: Hitler did not invent
anything decidedly) to enter the church through a special door, etc.., etc. ..
It was said
that they were lepers (loss of fingers giving the hand the appearance of crow's
feet, as pointed out very subtly Heuvelmans in litt. ), descendants of Goths
(= bigot Goth canis dog Goth?), etc. .. All this is very controversial.
Some have
presented distinctive characteristics: absence of ear lobe, goitre, etc.,
reminiscent again of the Neanderthals lingered: in any case, their inbreeding
would have effectively forced to increase the frequency of appearance of
Neanderthal genes s 'it was found among them (which we refer to the problem of
hybridization). The bridle is perhaps an allusion to wide feet, toes fan
(in palm!) Of the Neanderthals. The legend of fairies Ariège ( encatadas ) living in caves and
the footprints which looks like a webbed duck foot (Joisten 1962) may well have
the same origin, more precisely be based on observation of footprints in
Neanderthals the caves of the region, as Toirino Italy.
Reconstruction by Alika Lindbergh,
From Head of Man pongoïde of live,
front view and profile.
Illustration from the book Heuvelmans & Porchnev, Plate
47
I n short, the thesis of the recent
survival of Neanderthals can account for all data file. One might object that this is all
very hypothetical, although the consistency of the data collected here is
striking. Of
course, the proof of the pudding would be the discovery of Neanderthal remains
very recent (after the date of 35,000 years attributed to their extinction) in
the region of interest: gold, it has been the case recently. It has indeed been exhumed
in Boquete Zafarraya Spain a Neanderthal mandible in a level dated to Late Würm
III, less than 30 000 years (Hublin 1989). It is hoped that systematic
research be undertaken, which allow to discover the remains even more
recent.
THANKS
We wish to thank, for documents
provided by them or their advice: Duny-Peter Petre (Saint-Jean-Pied-de-Port),
Jose Manuel Gomez-Tabanera (Oviedo University), Benoit Grison (Sainte-Adresse),
Bernard Heuvelmans (The Vésinet), Marie-Jeanne Koffmann (Moscow), Paul Ormières
Widow (Narbonne), Myra Shackley (University of Leicester) and Dmitri Bayanov
(Darwin Museum in Moscow) for m ' be encouraged to write this
study.
REFERENCES CITED
So as not to overburden our study
already fairly dense, are cited here as references not listed by Heuvelmans and
Porchnev (1974). Please refer to their book for a more complete bibliography
on the survival of Neanderthals.
ANONYMOUS (1988):
Limits to a neanderthal
Nose - New Scientist, vol.
118 (1615): 33 (June 2).
Bernheimer, Richard (1952): Wild Men in the Middle Ages . Cambridge: Harvard University Press.
WHITE, Dominique (1979):
Tales and Popular Tales of
Catalonia . Paris, Gallimard, vol.
1 : 133-136, 146.
CERQUAND, JF (1875-1882): Popular Legends and Tales of the Basque
Country . Paris, L. Ribaud: 10, 70.
Chaho, Augustine (1847):
History of Primitive Euskariens
Basques . Bayonne, Madame Bonzon bookseller:
XL-XLIV.
DUMY PETRE-Pierre (1960):
Jauna Basa , the Lord Wild in the Basque Legends -
Bull. Company of
Sc , Letters and Arts of Bayonne No. 92-94: 87-105, 120-159, 177-222.
Duvic, Patrice (1973):
Monsters and
Monstrosities . Paris, Albin Michel: 9-29.
Fabre, Daniel (1968-1969):
Research on John of the
Bear , Conte Populaire.
Folklore , Carcassonne, vol. 21 (3-4): 2-41, and vol .
22 (2): 2-36.
Tabanera-GOMEZ, Jose-Manuel (1978): The Conseja del Hombre Salvaje in the Popular tradiction of
the Peninsula Iberica , in: Homenaje a Julio Caro Baroja , Madrid, Centro Investigaciones Sociológicas do: 471-509.
Heuvelmans, Bernard (1980):
Human Beasts of
Africa . Paris, Plon.
Heuvelmans, Bernard (1986):
Annotated Checklist of Apparently
Unknown Animals with Which Cryptozoology is Concerned - Cryptozoology, Vol. 5 : 1-26, Tucson.
Heuvelmans, Bernard Porchnev &
Boris (1974): The Neanderthal Man is still
alive . Paris, Plon.
HEIM, Jean-Louis (1987):
The Neanderthals: a New Test for
phylogenetic interpretation - Proceedings of the
Academy of Sciences, ser. Gen., vol. 4 (4), July-August: 305-323.
Hublin, Jean-Jacques (1989):
The last
Neanderthal - For Science, No.
138 : 12-13.
Joisten, Charles (1962): The Fantastic Beings in the Folklore of the
Ariege . Domitian, Toulouse,
9 : 15-82.
Koffmann, Marie-Jeanne (1984): Brief Description of the Ecological Caucaus Relic hominoid
( Almasti ) Based on Reports by Local Inhabitants and on Field
Investigations - In: Vladimir and Grover S.
MARKOTIĆ KRANTZ: The Sasquatch and Other
Unknown Hominoids , Calgary, Western Publishers:
76-85.
LENOTRE, G. (1979): The Savage of the Pyrenees - Historia, No. 393 : 81-85.
Leroy, Julien David (1776):
Memory of the Works who report to
the Operation of Nature in the Pyrenees - London: 8-9 .
Leveque, Francois & Bernard VANDERMERSCH (1981):
The Neanderthal of Saint
Cézaire - Research, Vol.
12 (119): 242-244.
MAFFRE, J. (1939): The Wild Man and the
Milk - Folklore, Carcassonne, No.
12 : 31-34.
MAHUZIER, Katia & MAHUZIER Alain (1982):
The Mahuzier the
Caucasus . Paris, Presses de la Cite: 79-106.
MUSGRAVE, Jonathan H. (1971):
How Dextrous WAS Neanderthal
Man - Nature, Vol.
233 : 538-541 (October 22).
Ormières, Paul (1972): [ Communication ] - Bulletin of the Archaeological Survey of Narbonne,
vol. 34 : 36.
Ormières Paul (1974):
The Neanderthals in the
Pyrenees . Unpublished study, Narbonne,
October: 1-9.
Pinies, Jean-Pierre (1978):
Tales and Popular Tales of the
Pyrenees . Paris, Gallimard, vol.
1 : 110-119.
Rensberger, Boyce (1981): Facing the Past - 81 Science, vol. 2 (8): 40-51 (October).
Sébillot, Paul (1904-1907):
The Folklore de
France . Paris, E. Guilmoto.
Shackley, Myra (1982): The Case for Neanderthal Survival: Fact, Fiction or
Faction? Antiquity, vol.
54 (No. 216): 31-41.
Trinkaus, E. (1981): Neanderthal Limb
Proportions and Cold Adaptation - In: Stringer, CB: Aspects of Human Evolution , vol. 21 , London, Taylor and Francis Ltd.: 187-224.
Trinkaus, Eric William &
Howells (1980): The Men
Neanderthal - For Science, No.
28 : 92-105.
Valladas, H. et al. (1988): Thermoluminescence Dating
of Mousterian 'Proto-Cro-Magnon' Remains from Israel and the Origins of Modern
Man - Nature, Vol. 331: 614-616.
Webster, Wentworth (1879):
Basque
Legends . London, Griffith and Farran:
47-63.
