Now, when what are your putting? I got a screen going on here,
something just because my dog. Something killed your dog? My dog.
We're flying through the or over the trade. I don't know how it did
it, okay, damn, and I'm really confused. All as I saw
was my dog coming over the fence, and they did when you hit the
girl. I didn't see any car and all I saw was my dog coming
over the fence. Damn. Why what are you're putting? We got someone
or something crawling around out here. Did you see what it was? It
was standing up. I'm out here looking through the window now, and I
don't see anything. I don't want to go outside. Jesus, point you
bet hello, get the body out here. Point on the out there.
I thought of a bitch about six foot nine. I don't know he's out
there. Yep, I'm looking right out. Oh. My grandfather was born
in eighteen fifty three. He bravely fought in the Modoc War to protect our
homeland, but like many others, he experienced the devastating loss of family and
displacement. Unhappy with the Klamath Reservation, my grandfather returned to the part of
the country he cherished through a stroke of luck in the assistance of a white
friend in Erica, California, he managed to purchase land in the mountains.
Although his life was long and filled with events, it was not always a
joyful one. When I was a child, my grandfather shared a story with
me that I never tired of hearing. It was about his first encounter with
the Matacagne, which took place in the summer of eighteen ninety seven. As
he walked along a deer trail near a lake. At dusk, he noticed
something resembling a tall bush up ahead. As he approached, a strong,
musky odor filled the air. To his surprise, he realized that the bush
was not a bush at all, but a creature covered in thick, coarse
hair, similar to horsehair. The creature emitted a sound that resembled meya,
and my grandfather knew it was the legendary Madocagmee. Despite the fading light,
my grandfather could clearly see the creature's soft brown eyes peering through its hairy exterior.
In a gesture of friendship, he laid down the string of fish he
had been carrying. The creature understood his intention and swiftly snatched up the fish
before disappearing into the nearby timber. Before leaving, it made a sound that
remained etched to my grandfather's memory. My grandfather kept this story within the family,
referring to the creatures as people and calling the matacagne. A few weeks
after this encounter, he awoke one warning to strange noises outside his cabin.
Upon investigation, he discovered a stack of freshly tanned deer skins in the distance.
He heard the peculiar sound once again. From then on, various items
such as would acorns, wild berries, and fruit would mysteriously appear. Years
later, my grandfather had a second, even more extraordinary encounter with his friend.
He had taken a job with a group of white men from San Francisco
who were searching for gold on Mount Shasta. Although my grandfather had little interest
in wealth, times had changed and living off the land had become increasingly difficult.
The men promised him rich as if he helped them find the gold,
but he remained indifferent to their offer. As the treasure hunters indulged in excessive
drinking, my grandfather decided to explore the lower rock shelves on his own,
but next morning he set out on a mountain trail. After some climbing,
reached one of the shelves he wished to examine. Unexpectedly, a timber rattler
struck his leg. Injured. My grandfather began descending the mountain trail, but
his condition rapidly deteriorated. Overwhelmed by sickness and fainting, he believed he was
dreaming when he found himself surrounded by three towering matacagmy, each measuring night to
ten feet tall. They had made a small incision on the snake bite,
removed the venom, and applied cool moss to the wound. One of the
matacagmy emitted a grunting sound, and together they carried my grandfather down an unfamiliar
trail. Eventually they placed him beneath a low, brushy tree and departed.
After some time, my grandfather started to recover and fired shots into the air
with his old forty four caliber pistol. When the gold party found him,
he chose not to mention his encounter with the matacagmi. He was taken back
to where the pack mules were tied, and then transported to the nearest town,
where he rested for a few days. Once he regained enough strength to
travel, he returned home. Only his family knew about the encounter, and
from that point on he refused any amount of money to venture into that region
again. He considered it a sacred place where the Matacagne resided as his friends.
For many years afterward, during the stillness of the evening or late at
night, my grandfather would hear the familiar call of the Matacagmy. He assured
me that they were not malicious, but rather incredibly shy, particularly towards white
man. They emerged mostly in the evenings and at night, surviving on roots
ferries and resorting to meet only in the harshest of winters. Their homes remained
hidden in the deep mountain boroughs, unknown to any human. As a young
boy, I never tired of my grandfather's story. He insisted they were true,
and I wholeheartedly believed him. Maya's spirit forever find peace. John Haywood,
often referred to as the Father of Tennessee history, was a renowned historian
who dedicated his work to documenting the history of Tennessee. In his book The
Natural and Aboriginal History of Tennessee, published in eighteen twenty three, Haywood focused
on the discovery of small skeletons in and around White County. He dedicated an
entire section of his book to the so called pygmies in Tennessee. The following
is an excerpt from chapter eight, Section two. In the County of White,
a few miles from Sparta, small tombs containing skeletons were unearthed. The
discovery was first reported in the Nashville Whig in June eighteen twenty, and mister
Lane, the source of this information, was immediately contacted. Mister Lane,
who was driven by curiosity and enthusiasm, embarked on a mission to uncover more
of these unique graves in the settlement near Sparta. In one of the small
graves, labeled as Package number one, he found a fractured skeleton. The
grave, measure ring approximately two feet in length, fourteen inches in width and
sixteen inches in depth, revealed a skull larger than any previously encountered in these
graves. By examining the length of the thigh and arm bones, mister Lane
estimated the height of the individual. He also sent the teeth for examination,
hoping to determine whether they belonged to a Canai monkey or human. Despite the
fracture, the skull retained enough of its original form to provide insight into the
type of being at once belonged to. Interestingly, the body in this grave
was not laid in the typical manner, but was positioned upright against the head
rock of the tomb. The skull was found at the top, directly above
the ribs, which a decayed and could not be preserved. The arms and
thigh bones were discovered lying next to each other, with their upper ends near
the head rock and the skull resting on top. This arrangement suggested that the
body was not lying flat alongside the skeleton. Several other peculiar items were found,
including three vessels and two cong shells. One vessel, larger and intricately
carved compared to the others, stood out. The basin was quite plain,
but interestingly had laced around the room. Another vessel was too damaged to make
any observations about it, except that it appeared to be designed for practical use.
These vessels were arranged with the large carved pot on the right and the
sturdy bottom vessel and two conks on the left. The size of the head
the unusually large grave the number and size of the vessels, and the presence
of mussel shells instead of conk shells all indicated that the individual to whom this
skeleton belonged was different from the ordinary ones. On July twenty ninth, eighteen
twenty, mister Lane and his companions continued their search for discoveries at Captain Simon
Doyle's residence, formerly owned by mister Anderson. They opened two small graves,
the first measuring eighteen inches in length and twelve inches in width. It contained
small bones, fragments of a tooth, and other items found in Package number
three. The second grave, measuring two feet in length, thirteen inches in
width and fifteen inches in depth, contained bones, teeth, a vessel,
and shells also enclosed in Package three. The individual in this grave was laid
on their right side, with the head facing south and the face to the
east. The body was positioned north to south, with the thigh bones extending
east to west. The legs were then bent to form an angle of approximately
thirty degrees with the thighs. Careful examination of the bones, which were fragile
and crumbled, easily revealed the exact positioning of the skeleton. The underside of
the skull was in better condition than the upper side. The concave diameter of
the skull, measured to be around five inches, was sent as a sample.
The eye socket and the sutures of the skull were visible, as were
the chance, the size and condition of the teeth, and the size and
curvature of the ribs. These graves were scattered throughout mister Lane's farm, but
a large, interconnected burial ground similar to the ones described existed at mister Anderson's,
now owned by Captain Doyle. There were also other burial grounds of the
same nature located four miles south of Sparta. Mister Anderson and Captain Doyle,
who had both opened many of these graves, believed that hundreds more could be
found in these areas. The graves did not create any noticeable mounds on the
surface, but could be identified by striking the ground with an iron tool until
the covering rock was hit. Removing the rock would reveal the edges of the
side and end rocks of the grave. On August first, eighteen twenty,
mister Lane, accompanied by his son Jacob, continued their search at Captain Doyle's
former residence. They opened another small grave measuring just twenty two inches in length,
and discovered bones and small trinkets and package number four. This skeleton was
lying on its back, with the feet drawn up to raise the knees about
four inches above the bottom of the grave. The head was also raised,
causing the chin to rest on the chest. Cheerful measurements of the skeleton,
taking into account the meandering limbs and the reclining of the head, indicated a
height of no more than three feet. The head faced west while the feet
faced east. This grave was located four feet away from the previously mentioned one.
They then opened another grave, constructed like a coffin, with a head
width of fourteen inches, elbow width of twenty two inches, and foot width
of ten inches. The sides and ends were lined with flag rock, smilar
to the small graves, but not as deep, measuring only twelve inches.
In this grave, they found a person measuring five feet and five inches and
high, with the head facing west and the feet facing east. They carefully
uncovered the entire skeleton without moving any bones, revealing that the individual was not
shrouded, as their mouth was wide open and filled with teeth. The arms
lay alongside the body, and the ribs were broad and flat, more than
twice the size of the pigmy's ribs. The head was longer, the eyes
wider apart, the forehead higher above the eyebrows, and the lower jaw measured
one inch longer on each side compared to the small skeleton scent to Nashville.
By placing the bones together and making comparisons, they confirmed the differences. The
collar bone, arm, thigh, and leg bones of this individual appeared stronger
than expected for their size. The elbows, knees, and ankle joints were
also larger than anticipated. After measuring and examining the skeleton, they carefully returned
the bones to the grave, covering them with the original rocks and earth.
No vessels or trinkets were found with this skeleton, but distinct differences in head
shape, rib size, and joint proportions between the pygmies and this larger individual
suggested that they belonged to different tribes or groups of people. Upon raising the
skull, they discovered numerous hairs still attached to it, resembling the hair of
the interred person. These hairs were fine, straight and a bright silver gray
color. Mister Lane also sent package number five, which contained two dozen small
conck shells and two other small shells resembling tapered screws. The small package included
fragments of old pots found above ground at the Old Town near mister Wilson's residence.
Despite lying above ground for possibly several hundred years, the pots remained intact.
The small cock shells, about the size of pullets eggs, were found
approximately four miles southwest of Sparta and eight miles west of mister Lane's farm d
a location with the large skeletons measuring seven feet or more in length had been
discovered. These shells were abundant in a small mound on the outskirts of an
old town, intermixed with clay up to four feet below the surface. One
of the shells was placed in a water vessel approximately a pine in capacity,
which was positioned at the head of each pygmy skeleton. Despite their potential significance,
the shells were left undisturbed by the inhabitants of the town, suggesting their
sacred nature. It is worth noting that the presence of these shells, along
with the bones of animals and pieces of fire coal found in the same area,
indicates a strong connection to Hindu superstitions. The origin of these shells can
be traced back to India, where they hold religious significance. However, the
proximity of the large skeletons in the area challenges the idea of migration from the
south. Mister Lane also sent package number six, which contained a small stone.
Similar stones of various colors such as bluish, greenish, and black,
were discovered in the old towns. These stones, of different sizes but believed
to be of the same rock type, were not native to the region.
One particular stone, measuring six inches in length, half an inch in thickness
and three inches in width with a widening edge resembling an axe, was found
in an old fortification five or six miles from Sparta. The stone appeared to
be stained with petrified blood on the edge, displaying shades of green and lighter
spots. Stone axes of the same description have been brought from the Fiji or
Friendly Islands and the Pacific by explorers. Similar stones have also been found along
the banks of the Amazon River. The discovery of this stone, along with
others like it, raises questions about its origin and purpose in the Old towns
of White County. These packages, along with their contents, were examined by
medical professionals in Nashville. Opinions varied regarding the age and maturity of the small
skeletons. The prevailing belief was that these skeletons belonged to adult individuals. One
expert agreed that one of the small skulls belonged to an adult, but argued
that the size of the body could not be determined solely from the cranium.
They believed that the cylindrical bones and package number one and the tooth belonged to
a carnivorous animal of the canine family. Another expert concurred, suggesting that the
bones and tooth and Package one were indeed from a carnivorous animal, while the
skull belonged to an adult person of small stature, measuring no more than three
feet in length. These opinions were supported by the examination of the bones.
The small conk shells, numbering two dozen, could be attributed to Hindu customs
if not for the presence of the large skeletons nearby, which indicated a different
origin. The shells were found in a mound near an old town, where
they were intermixed with clay up to four feet below the surface. Placing one
of these shells in a water vessel at the head of each pigmy skeleton suggests
a connection to Hindu worship practices. However, the presence of human bones,
potentially belonging to a distinguished priest of Vishnu beneath the shells complicates the interpretation.
It is possible that each grave containing a pigmy skeleton held the remains of a
worshiper of Vishnu. The worship of the Sun, originating in ancient times in
China and Tibet, spread to Sarmatia, Germany, Finland, and eventually to
the Samwayads in the north of regions, who shared similarities with the Eskimos and
were also some worshippers. It is conceivable that the Eskimos, through various migrations
and ages, brought this ancient branch of Indian and Eastern religion to America.
As for the stones found in the old towns of White County, their bluish,
greenish, and black colors, along with their foreign nature, raise intriguing
questions. One particular stone, resembling an axe, was discovered in an old
fortification and exhibited signs of petrified blood. Similar stones had been brought from the
Pacific Islands and found along the Amazon River. The presence of these stones,
not naturally occurring in the region suggest a connection to external cultures and raises further
speculation about their purpose and origin. Quiet little town near the serene San Antonio
River in Texas, a couple named Oscar and Silvia Sylvian found themselves entangled in
a series of spine chilling encounters with big Foot. It all began during their
summer escapade in twenty nineteen one. Peculiar incidents started to unfold within their camp
site. The couple would hear mysterious thuds against their camper and containers in the
dead of night, yet no signs of animals or humans were ever present.
An unsettling stench permeated the air, leaving them with an uneasy feeling that something
other world lurked nearby. Initially, they attributed these disturbances to the mischievous antics
of wild hogs or raccoons. However, their perception shifted dramatically when Sylvia stumbled
upon colossal footprints edged into the road base near their stairs. These prints were
unlike anything she had ever seen, before boasting a humanoid shape and measuring a
staggering fifteen inches in length and eight inches in width at the ball of the
foot. Their neighbor, residing in a camper adjacent to their property, added
another layer of intrigue to the unfolding mystery. She confided in the couple,
revealing that her Boston Terriers were petrified to venture outside due to an inexplicable presence.
Additionally, she discovered her sewer hose nod upon, presumably by a creature
of considerable size. Intrigued by these revelations, Sylvia embarked on an investigation of
her own, leading her to stumble upon more footprints within the remnants of their
fire pit. These tracks indicated that the elusive creature had ventured into their camp
site, leaving behind trails of ashes evidence of its presence. As if fate
had a twisted sense of humor, the couple soon found themselves face to face
with big Foot in broad daylight. Sylvia recounted a heart stopping encounter where she
inadvertently stumbled upon the concealed creature while scouring a pile of leaves for footprints.
In a moment of sheer terror, the creature abruptly sprang into action, causing
leaves to scatter in every direction. Sylvia's screen pierced the air, summoning Oscar
to her side as they witnessed the creature hastily retreating from the area. She
described the enigmatic being as possessing a towering stature, a high forehead, a
head reminiscent of a cone, a rust colored fur, and a robust body
that seemed to reach the heights of the surrounding trees. Oscar would also had
his own harrowing experience with Bigfoot one fateful night, as he unloaded their truck
near a towering tree, a thunderous purring noise reverberated through the air, sending
shivers down his spine. He turned around only to find Bigfoot hunched over,
observing him from a mere few feet away. The creature's imposing figure standing at
least seven feet tall, one fully upright boasted, broad shoulders, muscular arms
and legs, adorned with a thick hair. Despite their numerous encounters, the
couple never managed to capture a refutable footage or photographs of Bigfoot. Nevertheless,
they persisted in their quest for evidence, unearthing more footprints, collecting hair samples,
and discovering further signs of the creature's presence. Oscar and Sylvia firmly believed
that Bigfoot possessed a remarkable intelligence, perhaps even capable of communicating with them in
some unfathomable manner. With unwavering determination, they implored others who may have crossed
paths with Bigfoot to come forward to share their stories and shed light on this
enigmatic phenomenon. The ancestors of today's humans and chimpanzees may have diverged millions of
years earlier than thought. We aren't the only primates with a big generation gap.
Human parents are on average a whopping twenty nine years older than their kids,
that have been considered unusually long for a primate, but a new study
reveals that chimpanzees and guerrillas have their own large generation gaps, about twenty five
years and nineteen years, respectively. The findings also indicate that our ants split
from those of chimpanzees at least seven to eight million years ago, more than
one million years earlier than previously thought. For the past forty five years,
geneticists have suggested that the ancestors of today's humans and chimps went their separate ways
about four million to six million years ago, and the ancestors of guerrillas diverged
about seven to nine million years ago. There are almost no fossils of chimps
and guerrillas, so these dates were calculated by counting the number of DNA sequenced
differences between the three species and dividing that number by an estimated mutation rate for
primates, or how fast mutations arise over time. The problem is that scientists
often calculate the mutation rate using dates from fossils of other primate species, then
applying this rate to the African apes and humans. The approach is subject to
error because it relies on the accuracy of the ages of fossils and assumes that
mutation rates are similar cross ape species. There is a better way, it,
says molecular anthropologists Individulant of the Max Planck Institute for Evolutionary Anthropology Leipzig,
Germany. Instead of looking at fossils and other primates, she says, researchers
can use data from recent genomes sequencing in humans, which estimates more precisely the
average number of mutations that arise per generation in human families. Ben Scientists can
use the new generation time estimates to derive the yearly mutation rates in humans and
apes to calculate how long ago the lineages split. Until recently, however,
researchers didn't have DNA samples from enough chimps and other primates in the wild to
prove paternity so that they could calculate average generation times accurately. Now, after
a decade of analyzing the patterns of reproduction in chimpanzees and guerrillas in Africa,
Vigilant informer post doc Kevin Landergraber, now a primatologist at Boston University, say
they have the data they need. Working with almost twenty collaborators, the duo
gathered data recording the age of mothers and fathers at the birth of two hundred
twenty six offspring and eight different chimpanzee communities in the wild and one hundred five
offspring of mountain guerrillas from two different research sites in Africa, and they verified
those relationships with DNA paternity tests on copper lights gathered in the field. As
they report today in the Proceedings of the National Academy of Sciences, chimpanzee mothers
ranged in age from eleven point seven to forty five point four years at the
birth of their offspring. The average age of reproduction was twenty five years for
females and twenty four years for males, giving them an average generation time of
about twenty five years. Berrilla females ranged in age from seven point three to
thirty eight years when they gave birth, and the average generation time for both
sexes was about nineteen point three years. The rate in chimpanzees was particularly surprising
to primatologists. Although females gave birth as early as age eleven and males as
early as age nine, the average age over their reproductive lifespan was much older.
These lengthy generation gaps negate a long standing rule of thumb that the larger
the body of an animal, the longer its generation time and slower its mutation
rate. While this may be true for some mammals, it doesn't seem to
apply when comparing African great apes to humans. Larger body size does not necessarily
mean a lower mutation rate, says population geneticist David Rick of Harvard University,
who was not involved in this study. Even people who study guerrillas and chimps
are surprised. To get the mutation rates, the team divided the number of
mutations between parents and their offspring collected by analyzing DNA from copper lights sent to
the lab in Leipzig by the newly calculated generation times. The researchers got a
high and low mutation rate for each species per year, rates that were slower
than previously estimated using fossils to calibrate the molecular clock. When they applied the
new rates to the history of all three species, they calculated that humans and
chimps split earlier than expected, at least seven million to eight million years ago,
and possibly as early as thirteen million years ago. They estimate the split
between guerrillas and the lineage leading to humans and chimpanzees to eight million to nineteen
million years ago. Those dates of such wide ranges vigilant explains because they assume
the mutation rates seen today have been constant over time in all three lineages.
So a key remaining question is whether mutation rates were faster in the past.
If the ancestors of humans, chimps, and guerrillas parted company earlier than expected,
it would give more validity to claims that the fossils purporting to be the
earliest members of the human family, such as the saal Anthropus. Chet insists
from Chad really are hominins, the group that includes humans and their ancestors,
but not the African apes. The longer generation times will also influence evolutionary models
on skeletal and dental development that assume that human ancestors had more rapid growth patterns
similar tapes than to living humans. The study has yielded the most accurate estimates
of generation link yet possible for wild chimpanzees and guerrillas, says paleoanthropologist John Hawks
of the University of Wisconsin Madison, who was not involved in the work.
While these precise dates for both generation times and the split between lineages may be
modified as more data is collected from more apes, ads, evolutionary biologists when
Suddenly of the University of Chicago the new work is signal efficant because it provides
a novel approach to the long standing issue of the divergence time between human and
chow. Stay tuned for more sasquatch Odyssey will be right back. After these
messages, the Patterson Gimlin film unanswered questions and unresolved controversy. The Patterson Gimlin
film, known as the most famous piece of evidence for the existence of Bigfoot,
continues to captivate skeptics and believers alike. Filmed almost fifty years ago near
the Oregon border in California, the one minute footage shows a figure covered in
brown hair walking away from the camera. Frain number three fifty two in particular,
has become an iconic image in Sasquatch lore, representing the face of Bigfoot
in popular culture worldwide. Over the years, numerous experts and enthusiasts have analyzed
every detail of the film, leading to conflicting opinions. Some, like the
late doctor Dmitri Donskoy, a renowned expert in human biomechanics, believed that the
subject in the film was non human. On the other hand, skeptics,
including zwal agist Bernard Huvelman's, considered it an obvious fraud. The film has
been featured in countless TV specials, often showing degraded copies, and individuals have
come forward claiming involvement in the creation of the suit or performance in the film.
However, their evidence remains largely anecdotal. Most people who remember the Paterson
gimm On film recall a shaky, blurry image with a glimpse of the hairy
creature in the distance. However, a stabilized version of the film has been
created, allowing viewers to see the footage as if it were shot on a
tripod. This version provides a clear and steadier view of the subject walking and
turning its head towards the camera. Despite the skepticism surrounding the film, there
are still several key facts that raise questions about its authenticity. Matching footprints were
found at the filming location years before the encounter, suggesting a consistent presence of
a large creature in the area. Professor Jeff Mildrum, an expert in primate
locomotion, analyze these footprints and concluded that they matched the individual scene in the
film. Mischallenges the theory that the film was part of an elaborate hoax spanning
several years. Furthermore, respected experts in various fields, including anatomy, anthropology,
and primatology have analyzed the film. Many, like Meldrum, believe in
its authenticity due to characteristics that seem non human. Nevertheless, most of the
unfavorable analysis could not definitively conclude whether the film was real or fake. The
Patterson Gimlin film stands out among alleged sasquatch footage due to its relatively clear and
detailed depiction of the subject. This leaves only two possibilities. It is either
a human in a suit or an unidentified hominid. Surprisingly, over eighty percent
of unfavorable scientific analysis refused to make a definitive determination, acknowledging the film's convincing
characteristics. Even renowned makeup artists and costume designers are divided in their opinions.
While some consider the creature a masterpiece if it were a suit, others believe
it could be the real deal. The late John Chambers, an Academy Award
winning creator of costumes for the Planet of the Apes, stated that if the
creature was fake, it surpassed his own skills. Attempts to recreate the Patterson
Gimlin film have been unsuccessful. In nineteen ninety eight, the British Broadcasting Corporation
conducted a well funded recreation for a program called X Creatures, claiming to debunk
the original film. However, no one has successfully duplicated the footage to this
day. Roger Patterson passed away in nineteen seventy two, maintaining until the end
that what he saw was a big foot. Bob Gimlin, his companion,
remained out of the spotlight until the early two thousands, when he started attending
Bigfoot believers conferences, still convinced that what he witnessed was something non human.
The Patterson Gimlin film continues to be a subject of debate and fascination, with
unanswered questions and unresolved controversy. Whether it is a genuine documentation of an unidentified
hominid or an elaborate hoax remains a mystery, leaving room for speculation and further
investigation. What lurks on the mysterious peaks of Ben mcdowey. We recently looked
at some of the big Foot legends and the various forms the creature takes in
different accounts. We touched briefly on the big Gray Man of Ben mcdowey,
for example, a legendary creature that roams the Cairngorm Mountains in Scotland, most
predominantly the tallest of them, Ben mcdowey. It is a legend very much
worth investigating in detail, with some of the most spine tingling paranormal experiences on
record taking place there. Some speak of intense feelings of something watching them,
or even of an invisible presence following them. Others tell of seeing physical apparitions
of bone chilling beings. Further accounts still talk of links to the ancient past,
a kind of communication of energy harness within the land itself. There are
many accounts told orally in the immediate areas of the Carringorms, and what's more,
these accounts have been told for over a century. Some, though,
are so spine tingling that their reach goes much further afield, and as such
have been repeatedly documented. Although it would be thirty five years before he would
speak about it, an encounter in eighteen ninety appears to be the earliest recorded
incident on Ben mcdowey. Professor Norman Colly would tell of the tale while speaking
at the twenty seventh annual meeting of the Cairnworm Club in Aberdeen. He was
alone to sending Bim mcdowey went out of nowhere. He had the sensation of
someone behind him. It must have been someone rather large, as the strides
taken were huge by comparison to his own. Struggling to maintain his calm,
he eventually gave way to the fear and fled as fast as he could.
According to his account, he had run over five miles before the intense feeling
subsided. Although he at no point actually saw anything physically, he remained convinced
for the rest of his life that something was with him on the mysterious mountain.
Another experienced climber would have his own terrifying experience in nineteen fourteen. George
Duncan, a respected lawyer and a high ranking individual with the Scottish Mountaineering Club,
would send a letter to the Scotsman newspaper in nineteen forty one, finally
telling of the affair. Along with another mountaineer club member, James Parker,
the two men were making their way back from the summit. The road was
difficult to negotiate, and the two men made the journey in the back of
a small dog cart. Without warning, a figure dressed in a thick black
hooded robes stepped into their path. Duncan would write that it was the conventional
figure of the devil himself. Further bizarre details in some reports of the encounter
state that thick smoke also accompanied the dark being. Needless to say, the
two men wasted little time in leaving the area. Not all who claim experiences
on Ben mcdowey speak of a physical being, but something more akin to an
energy, one so powerful that it could physically interact with its target. Joan
Grant, the respected psychic and author, would tell of a terrifying encounter in
the book Time out of Mind. She would claim while driving on the roads
around the mountain to suddenly feeling despair and sadness, which quickly morphed into deeply
intense feelings of terror. Grant further described an energy that was invisible, yet
solid enough for me to touch, that began to pursue her. She would
urge her husband to drive away from the area as fast as he could until
she felt far enough away from its influence. Another renowned psychic, Wendy,
would would tell of her experience on Ben mcdowey in her book The Secret of
Spay. She would claim to not only feel a presence, but to be
able to make out she believed were words. Furthermore, she believed them to
be similar to the harsh consonants of Gaelic. Perhaps most interesting are the claims
of Captain Hugh Rankin. Rankin, much like but more specific than the aforementioned,
would claimed to hear words from an ancient Sanskrit language. According to Rankin,
an ancient presence accompanied them on Ben mcdooey. This presence, as per
Rankin's faith Buddhism, was one of five perfect beings who controlled the fate of
the entire planet. Further legend state that these beings meet in secret locations on
a regular basis. An experienced mountaineer and mountain rescuer, Peter Denscham, claimed
to have several strange encounters on the infamous mountain while on a search and rescue
mission in May nineteen forty five. As he sat at the summit of Ben
mcdooey taking a break for a moment, den Cham noticed the atmosphere begin to
change. He could sense that someone was watching it. Not only that,
but a thick mists suddenly overtook what had been a bright spring day, appearing
to envelop him completely. By the time he could hear crunching footsteps in the
snow of the mountain top, fear began to overtake him. He ran until
he was far away from the secluded spot. On another occasion with fellow mountain
rescuer, another bizarre occurrence befell the two men. Den Cham would claim that
Freer suddenly began a conversation, but as if he was talking to himself.
As den Cham turned his attention to his friend, he suddenly found himself involved
in the apparent paranormal three way conversation. This went on for some time before
the two men suddenly realized they were the only two people there. Even more
chilling, neither of them could remember who they were speaking to or what the
conversation was about. Freer also had other equally strange tales to tell of encounters
on Ben mcdowey. He would speak to author and research or flet Gray of
how his emotions were suddenly overtaken by feelings of despair. It was as though
he retained no control of his feelings at all. He felt so utterly despondent
that he couldn't even summon up the will to leave the mountain. When he
finally did, equally sudden feelings of fear and terror surge through him. Freer
would also tell Gray of an incident involving a close friend who he claimed wished
to remain anonymous. While camping high up on m mcdowey, the unnamed man
suddenly began to feel similar feelings of despair and depression. As much as he
tried to improve his frame of mind, the negative onslaught kept on coming.
It was as if his thoughts were not his own. He eventually welcomed the
serenity of sleep. However, at some point in the early hours of the
morning, he awoke. Immediately upon opening his eyes, panic swept over him.
Outside of the tent. Through the gap at the top of the zipper,
he could see a tall, beastly figure. The camper held his breath
for what seemed to be an eternity, before whatever it was turned and walked
away from his fragile tent. Before it vanished from sight. The man peered
through the gap a little closer. He claimed to see a great brown creature
that stood an estimated twenty feet tall. What is perhaps interesting here is the
similar description to the wood was or woodman. The legend originated out of Europe's
dense forests and mountains. It is quite possible these legends could have spread to
Scotland over time. While those who have first hand experience of Ben mcdowey will
almost certainly tell you something resides there. There is perhaps a more conventional explanation,
at least for part of the phenomena. Scientists argue that what people are
likely experiencing on Ben mcdowey is a phenomenon in itself called brock inspector. They
assert that when people feel something watching them, a much larger being no less,
it is their own shadow being cast on clouds. This happens when the
sun is at a certain height or angle, and we'll give the impression of
a large, dark, shadowy type figure. This phenomenon is very real and
scientifically proven. However, it doesn't appear to explain all of the details given
by those who have experienced something strange on the mountaintop. For example, why
this might explain why people suddenly believe a large person to be watching them.
It doesn't address the intense feelings of despair and even despondency. It is one
thing to feel fear at something you think you can see or even since,
but surely another altogether to feel such deep levels of depression, particularly when these
feelings are said to suddenly clear and lift as soon as the respective witnesses are
away from them and its apparent dark influence, or does it address the bizarre
sounds that are heard, particularly those claims link to ancient languages. So we
are still left with the mystery of what may Lord Hyatop Ben mcdowey. They
say, you don't wantta go home, but you can't stay, and I
don't want to be the world out that time this job chime, everything comeing
right back right baby, my joy for me, Joy, stay right now,
I'm coming right away. Sissssssssssssst about about Joy for calling us gas and
less and uses hasssssss