Chapter 27
Of the two anatomies, ours and the other’s, the other resurfaces in 1856. It is the Neanderthal man, who lived before us. He was nocturnal. His ears were pointed, but not always. Nocturnal man on our planet shows great variety: in its ears, in the color of its skin: black skin, black hair, white skin, black hair, white skin, white hair; tanned skin, auburn hair. Nocturnal man has deep, round eye sockets, but no forehead. Everything is in the occiput. He is the rst Adam. First Adam does not talk, but is comfortable in nature, his paradise. Second Adam shows up. That’s us. Second Adam speaks. His children are not born easily. He nds caves uncomfortable. Hunting is too risky. Second Adam clears the forest and starts agriculture. He has to kill the herbivores. The carnivores also have to leave. First Adam, a hunter but not a farmer, also leaves. Second Adam worries. Who killed rst Adam? Second Adam feels expelled from Eden. In the end, though, both Adams are but one. The Bible was right.
Chapter 28
In the theatre, a detail stands out: the nature of the pelt of the rst Adam, pulled out of the closet. The robe is white, in a white cloth that doesn’t fray; it is hemmed everywhere to prevent fraying. However, the hair is black, a black unhemmed and fraying material that makes the wild man look like a miserable tramp. Is the man of the woods just an un nished man? Backstage in the theater, there is usually a store of hammers and nails, saws, ropes, paper, glue and cans of paint. The theater is obviously a construction. In the barn, one would like to nd somewhere thread and needles, especially black thread to hem each one of the ribbons of the pelt of the Dionysiac creature. The Apollonian on the other hand, who speaks and sings in the Attic language, is hairless under his robe. The Dionysiac is as hairy as Esau. What a job, removing each hair and hemming it, to complete the costume! For lack of proper nish, the end looms. It seems that the whole character will unravel. The tchutchuna, the vodianoi, the russalka and the domovoi have disappeared and I challenge anyone to nd in our world even a single Dionysiac.
Chapter 29
The cloth may fray, but the skeleton remains. We have not found the pelt of the paleanthrope, nor its nictating membrane, but his skeleton was discovered in La Chapelle aux Saints. And who knows? Perhaps we shall nd complete Neanderthal. The frigid Siberian ground may one day yield a frozen man identi able from its black skin as a tchutchuna. With a little luck, one might have succeeded in preserving that frozen man seen by Heuvelmans in 1968. Inside the freezer there was arti cial ice and the man disappeared; he had a white skin and black hair. That man had a broken arm and his eyes had been shot. His upturned nosed showed two small cylindrical holes through which blew the air of the forest. Not everything is destroyed. Memories come back slowly. We did for some time know our predecessor. Let’s not despair from seeing him again. Otherwise, we will seek him on planets where mankind has merely reached the stage of our precursor. Alternately, we will take more seriously page 24 of the 10th edition of Linnaeus’s book, stupidly altered in 1788 in its 13th edition.
Author’s Note Shortly after having written the above, I learned of the sudden death of René Laurenceau, with whom I had spoken on the phone only a few days earlier (September 2010). Francophone readers may wish to consult the magazine Bipedia, edited by Francois de Sarre, and available online at http://cerbi.ldi5.com/rubrique.php3?id_rubrique=12. Laurenceau’s remarkable contributions on the wild man are found in issues 7, 12, 14, 15, 17, 20 and 21.
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Photo Credits All from the author’s collection, except black and white photos (pages 21, 22 and 34) from Paris-Match No. 475, 17 May 1958, reproduced with permission of Paris-Match.
Index
The various names for wild men are in italics; bold numbers indicate photographs.
A Ainu, 80–81
Allsop, Mike, 28
almas, almasty, 6, 82, 88–90, 95 100,
106–110, 112
diet 120–121
as domestic servant, 127
Altai range, 78
Amala and Kamala. See wolf girls of Midnapore
Anasazi, 150, 153,
bigfoot, 153
Arun River, 21, 25
Australopithecus, 58, 61, 139
B Bal des Ardents, 111–2
Ban/van manas, 16
Bannon, Brandon, 102
Baradyine, Professor, 88
Barun Hüre monastery, 95
Baruun-Urt monastery, 90
Bayanov, Dmitri, 108, 113, 140 Beauman, E.B., 27
Behn, Mira, 16
Bennett, Ralph, 36
Bhutan, 17, 66, 98
Big Footprints: A Scienti c Enquiry
into the Reality of Sasquatch, 130 Bipedia, 74, 158, 159, 161
Bon religion, 67, 80, 94
Dawson, Charles, 60, 61
de Milleville, René, 56
de Sales, Anne, 41
de Sarre, François, 74–5, 139–40 Debenet, Gilles, 148
Diamond, Jared, 61
Dinopithecus nivalis, 31, 33
divine lake. See Yulung Lhantso Domovoi, 158
Dong, Paul, 131
Dumje festival, 53
Dyhrenfurth, Norman, 20, 22
Dzonokwa,
152, 154
Bourtsev, Igor, 101, 102, 113
braiding manes, 111–13
Britton, Sydney, 29
Buriats, 39, 79
Bury, C.K. Howard, 14
Bykova, Maya, 113
Byrne, Peter, 13–15 20, 22
Byrne, Brian, 20–25, 21, 22
C Cachel, Suzanne, 134
Campbell, Joseph, 37–40
Cato the Elder, 37
Caucasus, 106–109, 120–4, 127, 140,
141, 145, 159
Chalfant Valley Group, 154
Chemo, 64–5, 70, 72, 73, 95
Chinese langur, 136, 139
Chiwong Gompa, 67
chuchunyas, 78–80, 158–9
Chung-Min Chen, 137
Coudray, Philippe, 17, 152–3
D Daily Mail expedition, 20, 27, 32 damaru. See skull drum
dancing sorcerer, 38–9
Dart, Raymond, 60, 61
d’Avergne, Captain, 23
David, Armand, 136, 142
David-Néel, Alexandra, 34, 50–1, 91–2
E Eichinger, Franz, 93
Eliade, Mircea, 45
Enkidu, 115, 116–7, 119
Epic of Gilgamesh. See Gilgamesh Esau, 51, 57–61, 63, 119, 160 ethnomedecine, 37
Everest Reconnaissance Expedition,
14, 16
F feral children, 121–3
Festival of the Bear, 54
Froissart, Jean, 112
Frossard, Vera, 49–51, 54–5
Fusch, Ed, 145
G Gangtey Gompa, 69, 95
giant panda, 137, 142
Gigantopithecus, 57, 58, 139
Gilgamesh 115–7, 119
Gobi Desert, 89
The Asian Wild Man Page 15
