Coyote Peterson’s Primate Skull
On July 7th, 2022, wildlife presenter Coyote Peterson of the ‘Brave Wilderness’ YouTube channel tantalized the internet by posting photos on social media of what appeared to be an ape skull half-buried in the mud of a West Coast rainforest. Additional photos depicted Peterson, bedecked in a brown fedora and poncho, crouched beside the artifact and pointing to a certain anatomical feature which apparently piqued his interest. “Leaking pics here before they are taken down,” the YouTuber wrote in the post’s description, “and before government [officials] try to cease our footage. Found a large primate skull in British Columbia… Have kept this secret for several weeks… YES, I have the skull. [It’s] currently in a secure location awaiting primatologist review. Absolutely unreal… we thought it was a bear skull when we found it. I can 100% guarantee it is not. The skull was found partially buried [underground] in a deep back forest ravine after a massive storm in the [Pacific] Northwest where clearly a bunch of trees and earth were disturbed. I’m sure these pics will be taken down… as will probably the video by government or state park officials… but the skull is safe. I don’t know if it’s what you all think it might be… but I cannot explain finding a primate skull in the [Pacific] Northwest without wondering! What do you believe?”
To students of cryptozoology and North American folklore, the discovery of an ape skull in the wilderness of British Columbia evoked the legend of the Sasquatch, the elusive hairy giant said to dwell in the mountains of the Pacific Northwest, more commonly known in the United States as Bigfoot. Discussion of the possibility that Peterson and his crew might have discovered long-sought physical proof of this legendary wildman dominated the post’s comment section.
Two days later, on July 9th, Peterson posted a YouTube video showcasing his alleged discovery. A teaser scene at the beginning of the video appears to depict Peterson fortuitously stumbling across the skull, unearthing it, and finding what he identifies as a bullet hole in the temple area. He then places the item in his backpack and appears to attempt to smuggle it across the border into the state of Washington. The rest of the video retroactively follows Peterson’s backcountry adventures in Sasquatch Provincial Park outside Harrison Hot Springs, British Columbia – a town touted as the Sasquatch Capital of Canada. Near the end of the video, Peterson finds the skull and debates its possible identity with his camera crew. “I’m almost afraid to say it,” he declares. “That could be a Sasquatch skull.” Contrary to the advice of his companion, wildlife biologist Mario Aldecoa, who proposed that the crew take note of the skull’s location and alert some scientific institution to its presence, Peterson films himself surreptitiously slipping the item into his backpack.
At the end of a follow-up video posted one week later, Peterson and Aldecoa admit that the skull is a movie prop, which some researchers have independently identified as a replica gorilla skull. Aldecoa then advises viewers who discover unidentified animal bones in the wilderness to leave such finds in situ and report them to local authorities.
Native Tales of Wildman Bodies
Despite the fictional nature of Peterson’s videos, Canadian history is peppered with ostensibly true anecdotes describing the discovery of wildman bones in the northern wilderness. The oldest of such tales are native oral histories indicating that the legendary wildmen of North America are creatures of flesh and blood which leave behind mortal remains – a notion contrary to the equally-compelling theory that such beings are spiritual, preternatural, other-dimensional, or otherwise immaterial entities which lack physical form.
In his 1918 book Kutenai Tales, for example, German-American anthropologist Franz Boas included an old story from the Columbia Mountains in which a Kootenay hunter kicked a wild giant off a tall cliff face, sending him plummeting to his death in Kootenay Lake, British Columbia. In an old Gwich’in Dene tale from Tsiigehtchic, Northwest Territories, an elderly woman is implied to have killed a predatory Nakani, or northern wildman, by scalding his face with sizzling rabbit entrails. And there is a traditional Oji-Cree story told by elders of Ontario’s Sandy Lake First Nation in which a wily warrior slaughtered a band of wild giants near Deer Lake, Ontario, sometime in the ancient past.
Jacko’s Body
Emerging from the mythic mists of prehistory, Thompson Indian elder Annie York described the 1884 death and burial of a British Columbian Sasquatch in one of her 1970 interviews with historian Andrea Laforet. In her own version of the infamous Jacko story – a controversial wildman tale in which a young Sasquatch was allegedly captured outside a train tunnel near Yale, BC, and put on display in New Westminster – the savage subject was accidentally killed by white tie gang labourers who tried to lasso it.
“One of the Indians above the tunnel there,” York said, “from the reservation, came along and saw these whites looking at this monster lying on his back. The man came all the way down from there to Spuzzum to the chief and told the chief what had happened to the monster, which the Indians call ‘sasquatch.’ So the chief called together his retainers… and went with his warriors to the construction camp. When he got there his interpreter asked what they had done with the sasquatch. ‘Oh well,’ said one of the men, ‘we’ll do something about it. ‘We’ll bury it.’
“The chief insisted he would claim the body because the Indians have always reverenced these sasquatches. The Indians claim the sasquatch is a human being, and they always claim the body, and they bury it or put it on a scaffold, if they have that kind of system. So finally these men gave up, and they gave him the body. He took the body all the way from the tunnel right down to Spuzzum. He gave it is blessing and buried it as a human being.”
Wildmen Shot on Vancouver Island
In 1905, two different wildmen were reported to have been shot on Vancouver Island, British Columbia. In the spring of that year, a group of natives canoeing near Union Bay just south of present-day Courtney, BC, on the island’s eastern coast, spotted what they first took to be a bear digging for clams on the beach. One of the natives raised his shotgun and fired at the naked, hair-covered figure, which jumped up, issued a terrible howl and ran on two legs into the woods. The proximity of the shot, and the creature’s reaction to it, convinced the natives that they had mortally wounded the wildman. When they brought the tale of their misadventure back home, some of their friends and family returned to the beach in the hope of finding the dying animal. Despite their efforts, the wildman’s body was never recovered.
Later that summer, a Kyoquot Nootka hunter named Joe stumbled upon a Sasquatch while guiding a pair of white hunters on a trip up Campbell River. While stalking a black bear into a thick cluster of berry bushes, the native saw a 6-foot-tall humanlike creature covered in reddish-brown hair bound from an overhanging rock and tear after the animal, brandishing a club in one hand. The native shot the creature in the shoulder and retreated before it could exact vengeance.
Sasquatch Killed on the Harrison River
In his 1952 treatise on the Upper Stahlo Indians, the Stahlo being a division of the Upriver Halkomelem Coast Salish, Canadian anthropologist Wilson Duff included several Sasquatch stories told by August Jim, an octogenarian of both Hope Tait and Vancouver Musqueam descent who hailed from the village of Katz just west of the town of Hope, B.C. One of the more remarkable of these tales describes the killing of a Sasquatch in the Agassiz-Harrison Valley not far from Harrison Hot Springs, at the upper end of British Columbia’s Lower Fraser Valley.
“A Chehalis man,” Jim said, “hunting bears on the gravel-bar on Harrison River one fall, heard a loud crackling noise up the side of the mountain. He thought it might be a bear, but a big man came out. His canoe wasn’t very far away so he ran for it, and the big man followed, just walking, but getting closer. He reached his canoe and launched it. The big man stopped and stood right at the edge of the water. The man took his rifle and shot the big man, saw him drop.
“The next fall he and his friend were hunting at the same place and saw some big bones. He told his friend, ‘That’s the one I shot.’”
Early Hoaxes
Interestingly, natives are not the only Canadians to historically report wildman corpses in the northern wilds. Since at least 1885, white men throughout Western Canada have unearthed what were either suspected or purported to be the bones of ancient giant men. Regrettably, the first three relics put forth as genuine giant remains in Canada appear to be hoaxes.
The Metchosin Monster
We owe our first story to an article by Cecil Clark, published in the January 28th, 1968 issue of Victoria BC’s Daily Colonist.
In the summer of 1885, a farmer named Gilbert unearthed a remarkable object from his pasture in Happy Valley, west of Victoria, British Columbia, near the village of Metchosin on the southern tip of Vancouver Island. He raced to the farmhouse of his neighbours, the Scott family, and breathlessly broke the news that he had dug up the armless and legless torso of a giant man so ancient that his bones had turned to stone.
In the ensuing days, Gilbert’s petrified corpse found its way into Victoria’s Beehive Saloon on the northeast corner of Broad and Fort Streets, where it was placed in a wooden coffin and exhibited to the curious for an admission price of 25 cents. One of the fossil’s many admirers was an amateur archaeologist named Captain Alistair McDougall. Convinced of its authenticity, McDougall resolved to donate the specimen to the British Museum, and purchased it from its owner, a smooth-talking showman named Dubois, for $1,500 (about $50,000 CAD today).
Word of McDougall’s extraordinary purchase found its way to the local customs office, reminding an officer of a formless block of stone that had been imported from San Francisco on a steamboat several months earlier, which had incurred $1 in duty. Now suspecting that the stone had simply been the ‘Metchosin Monster,’ as the specimen was dubbed, turned upside down, the customs collector demanded that McDougall rectify his employee’s error by paying the office 30% of the skeleton’s value, or $450.
Predictably, McDougall took the customs office to court. In the ensuing trial, celebrated Canadian geologist Dr. George Mercer Dawson made the disappointing pronouncement that the ‘Metchosin Monster’ was, in his opinion, a fake. Another nail in the coffin of McDougall’s aspirations came in the form of the testimony of farmer Gilbert’s neighbour, a black housewife named Mrs. Lewis Scott, who claimed to have witnessed several men burying something on Gilbert’s farm late one night several weeks before the farmer’s discovery. To add insult to injury, McDougall was ultimately forced to pay the import fee demanded by the customs office.
The Lillooet Man
Another fossilized human corpse, much smaller than the Goliath unearthed in Happy Valley, was put on display in the town of Lillooet, British Columbia, at the northern feet of the Lillooet Mountains, around the turn of the 20th Century. Initially claimed to have been dredged up from Lillooet Lake, these petrified remains were later determined to have been crafted by three men from Portland, Oregan, in a basement in the Fairview district of Vancouver, BC.
Lyle Billett’s Photo
Incredibly, the ‘Lillooet Man’, as the hoax was dubbed, was the first of three supposed wildman corpses associated with that quiet mountain town at the edge of the Cariboo Plateau.
In their 1982 book The Bigfoot Casebook, authors Janet and Colin Bord included an antiquated photograph depicting a hairy figure lying in a snowy clearing in a mountainous area with a snare around one of its limbs. A pair of snowshoes standing upright in the snow beside the figure, apparently having been included in the photo for scale, indicate that the figure probably measured no more than five feet in length or height. A caption beneath the photo reads: “This photograph shows an unidentified animal shot by trappers at Lillooet in British Columbia early in the 20th Century,” offering no explanation as to its source.
This mysterious photograph later surfaced in the autumn of 2006 on the website of Tom Biscardi – a Sasquatch researcher who would make headlines two years later for his endorsement of what later proved to be a fake Bigfoot body created by Georgian hoaxers Matthew Whitton and Rick Dyer. Biscardi claimed to have received the photo from a man from Victoria, British Columbia, named Lyle Billett.
Biscardi discussed the photo with Billett on Episode 7 of the BigFoot Live Radio Show, which aired on October 27th, 2006. In the interview, Billett explained that the picture was one of several taken in 1894 on the Yalakom River near Lillooet, BC, the Yalakom being a tributary of the Bridge River, which empties into the Fraser near Lillooet. One of those present at the scene was a man named Holiday. According to Billett, “The Hudson Bay Company that had the forestry contract, they didn’t want nobody to see these pictures. They took and hushed everything up.” Sometime after the photos’ seizures, Holiday broke into the office where the HBC’s Lillooet records were kept and stole the photo in question. Holiday gave a copy of the document to a friend of his, who bequeathed it to his son, John, who, in turn, gave it to Lyle Billett.
At the end of the interview, Billett told Biscardi that he planned to meet up with John and learn more about the history behind the mysterious photograph. Unfortunately, whatever new information Billett may have gleaned from his associate went with him to the grave. In an article on his website SasquatchDetective.Wordpress.com, Sasquatch researcher Steve Kulls determined that Lyle Billett passed away in January 2014 without having publicly come forth with any new information about the photograph.
It is perhaps worth noting that, in September 2024, this author was contacted by a man who cryptically claimed to be privy to the full story behind the Lillooet photo. Shortly thereafter, this would-be informant mysteriously vanished from social media.
Arthur Phair’s Colossal Skeleton
A third Lillooet story involving an alleged Sasquatch corpse was briefly alluded to in an article written by Canadian historian and pioneering Sasquatch researcher Bruce Allistair McKelvie, published in the May 5th, 1957 issue of Victoria, BC’s Daily Colonist.
“That there were people of gigantic size in the country in the long ago is borne out by the finding of skeletal remains of enormous humans,” McKelvie wrote. “Coroner Arthur Phair of Lillooet reported to the government at Victoria a few years ago the discovery of a colossal skeleton in that vicinity.”
A man named Stephen Franklin briefly elaborated on this mysterious incident in a comment he submitted for publication in the June 1960 issue of the magazine Fate. “The trail of the Sasquatch is littered with accounts of discoveries of giant bones,” he wrote. “Some were reportedly shipped by a Lillooet coroner to the provincial archives – and lost in transit…”
The Skeleton of Niskonlith Lake
In 1961, British-American biologist Ivan T. Sanderson, the celebrated godfather of cryptozoology, published his landmark book Abominable Snowmen: Legend Come to Life – the world’s first serious investigation into the wildman phenomenon. Near the beginning of his tome, Sanderson described the discovery of a huge human skeleton allegedly made in 1912, which tale was relayed to him by pioneering Canadian Sasquatch researcher J.W. Burns. “It came to him from the principal,” he wrote, referring to Burns, “a Mr. Ernest A. Edwards, who states that he was residing at Shushwap [sic], B.C., at that date, and that he and his wife had unearthed on the small island of Neskain a little way off the coast, a human skeleton that they found protruding from the bank of a river… This skeleton is stated to have measured ‘from skull to ankle-joints 7 feet six inches, so with the feet and scalp, the person must have been 8 feet tall.’”
Sanderson’s description of the location of this remarkable find, which was said to be littered with native arrowheads, belies an ignorance of Canadian geography. “Shuswap,” spelled without the second ‘h’, is the name of an Interior Salish First Nation, and a term denoting the country surrounding Shuswap Lake, a large K-shaped body of water in the northeastern corner of British Columbia’s Interior Plateau, located two hundred miles from the Pacific coast. Although there are no islands by the name of Neskain in the vicinity of Shuswap Lake – or, for that matter, in the whole of Canada – there is a Niskonlith Lake located about ten miles beyond the southwestern arm of Shuswap Lake, which does contain a single tiny nameless island in the midst of its northern half. Perhaps this is the island on which the skeleton was discovered.
In his letter to J.W. Burns, written in 1941, Edwards wrote, “I, together with my wife, examined the jaw. The teeth were of huge size, but in perfect condition – no cavities noticeable. The jawbone was so large it would span my face easily at the cheek bones. Together with the help of Indians, I crated it and shipped it to [Wrexham] Museum, North Wales, England, where I believe it still is. In his acknowledgement, the Curator of the museum was greatly astonished, remarking among other observations, that it was hard to believe such jaws and teeth ‘existed’ in human beings.”
Upon his receipt of this old report, Sanderson wrote a letter to Clifford Harris, the Curator of the Wrexham Museum and a Fellow of the Linnean Society of London, inquiring into Edwards’ skeleton. Harris replied, “With regard to your query, I have checked the Minutes of this establishment for the years 1912, 1913, and 1914, and there is no mention of the receipt of a skeleton.”
The Great Smithsonian Coverup
Discounting the possibility that Ernest Edwards fabricated his story, the disappearance of the skeleton of Niskonlith Lake evokes the conspiracy theory that scientific institutions across the Western world have systematically destroyed physical evidence of ancient giants since the late 19th Century. This notion was alluded to in Coyote Peterson’s sensational social media post mentioned at the beginning of this piece, in which the wildlife presenter expressed concern that “government or state park officials” would take down his video. Ivan Sanderson himself seemed to hint at this theory in his book, writing the following in relation to the bones that Edwards unearthed: “Reports of the discovery of the skeletons of giant humans or humanoids are extremely numerous, and have been coming in from all over this continent for many years. They constitute a subject of their own which I have endeavoured to pursue for a long time now but, I regret to have to say, without any success. One and all have just ‘evaporated’ like this, but, I must admit, very often within the portals of some museum which had acknowledged receipt of the relic.”
In his 2013 book The Ancient Giants Who Ruled America, journalist Richard J. Dewhurst drew this phenomenon out to its most disturbing implication, namely that academic institutions might be deliberately supressing evidence of the one-time existence of large ancient humans. The purpose of this deception, Newhurst suggested, is to preserve an old anthropological orthodoxy borne out of late 19th Century political necessity, which academia has perpetuated to the present day for the sake of maintaining scholarly grants and tenures.
The Lost City of Dunnville, Ontario
Throughout his book, Dewhurst reproduced old newspaper articles on giant human skeletons unearthed in North America. The only Canadian case he documented was the August 1871 discovery of enormous skulls and human bones on the farm of Daniel Fredenburg in Dunnville, Ontario, on the banks of the Grand River near the northeastern shores of Lake Erie. In the midst of what were proclaimed the remains of a lost city, Fredenburg dug up skulls “of an enormous size and all manner of shapes, about half as large again as are now to be seen. The teeth in most of them are still in an almost perfect state of preservation, though they soon fall out when exposed to the air…”
According to an article reprinted throughout August and September 1871, “The skulls and bones of the giants are fast disappearing, being taken away by curiosity hunters… From the appearance of the skulls, it would seem that their possessors died a violent death, as many of them were broken and dented… Some people profess to believe that the locality of the Fredenburg farm was formerly an Indian burial place, but the enormous stature of the skeletons and the fact that pine trees of centuries growth covered the spot go far to disprove this idea.”
Later in his book, Dewhurst reproduced an article on the same story, which he mistakenly placed in the village of Cayuga, New York, rather than in Cayuga County, Ontario, and interpreted as a separate event. According to this piece, amid a scattering of stone tomahawk heads and pipe bowls – common items of First Nations manufacture – Fredenburg disinterred skeletons of “men of gigantic stature, some of them measuring nine feet, very few of them being less than seven feet. Some of the thigh bones were found to be at least a foot longer than those at present known, and one of the skulls being examined completely covered the head of an ordinary person.”
The Labrador Burial Cairn
Stone mason Jim Vieira and antiquarian Hugh Newman presented similar stories in their 2015 book Giants on Record. One of the pieces they reproduced described the 1874 discovery of what was identified as a Norse burial cairn in the rugged wilds of the Labrador Peninsula. “Dr. McHenry, of Quebec,” declared an article in the May 14th, 1874 issue of Ohio’s Stark County Democrat, “who spent last summer in Labrador, writes to the Archaeological Weekly that he found many important evidences of the presence of the Northmen in that peninsula, on the banks of the river Moisie and in the regions frequented by the Nasquapee Indians. One cairn in particular, the stones of which were so heavy as to defy the assaults of Indians or bears, he forced open with gunpowder, and found in it a gigantic human skull, breastplate and brass-bound shield. The breastplate, though much rusted, bore signs of an inscription or legend, failing to decipher which, he sent it to Copenhagen to see if it could be made out by the American archaeologists there.”
It is perhaps worth mentioning that there is no archaeological evidence indicating that Norse Vikings wore plate armour or used brass-bound shields.
An Archaeological Discovery on Turkey Point
Another of the articles unearthed by Vieira and Newman, originally published in the September 5th, 1934 issue of Simcoe, Ontario’s Border Cities Star, alludes to the 1935 discovery of native skeletons about four miles east of the village of Turkey Point, Ontario, on the northern shores of Lake Erie – intriguingly, a mere forty miles southwest of the 1871 Dunnville discovery. According to William Edgar Cantelon, curator of Norfolk County’s Museum of Arts and Antiquities, the discovery was made by a road gang in the process of grading a hill. The workmen uncovered two human skeletons lying side by side about four feet below the surface, each holding an arrowhead. Further excavation led to the discovery of an earthen pot, spears, drills, and wampum belts believed to be three hundred years old.
Although Vieira and Newman imply that the archaeological site also yielded “a number of giants… measuring about eight feet in height,” the article’s brief reference to giant skeletons is clearly an allusion some other unspecified discovery in the region – perhaps the Dunnville farm discovery of 1871.
Bone Unearthed in Victoria, BC
According to the prolific Vancouver Island historian T.W. Paterson in an article for the July 10th, 1994 issue Victoria BC’s Times Colonist, sometime in 1957, a heavy equipment operator unearthed a large bone with his bulldozer while digging a building foundation in Victoria. To the workman, the bone appeared to be the femur of an enormous man who would apparently have stood around fifteen feet in height.
The mysterious artifact found its way into the possession of a Songhees Indian man, who asked that it be placed on display at Victoria’s magnificent Fairmont Empress Hotel as physical proof of the existence of the elusive wildmen that his people had long maintained haunted the island’s interior. Paterson ended his retelling of this anecdote with a deflating joke. “If anyone suggest that the bone might be that of a whale,” the grinning native is said to have told the concierge, “we could always tell [them] that we thought there was something fishy about the skeleton!”
Other Vague Reports
Other tantalizing whispers of wildman bones are scattered throughout 20th Century literature. In his 1957 article for the Daily Colonist, Bruce McKelvie alluded to a road gang’s discovery of an enormous skeleton near Armstrong, British Columbia, in the Northern Okanagan, about 30 miles southeast of Niskonith Lake and 120 miles east of Lillooet. The bones were inspected by a medical examiner, who determined they were “from the frame of a person exceeding seven feet.”
In the 1920s, McKelvie claimed, four peculiar skeletons were unearthed by a line crew engaged in blazing a trail down to Windermere Lake, British Columbia, in the Rocky Mountain Trench. “They are reputed to have ranged in length from six feet nine inches to nine feet,” he wrote.
And in his comment for the June 1960 issue of Fate, Stephen Franklin alluded to giant bones that were “tossed into the turbulent waters of the Fraser Canyon by a C.P.R. section foreman, and enormous skeletons rumoured to lie in deep caves in Turtle Valley, British Columbia, just east of Niskonith Lake.
Until such remains are recovered and scientifically examined, it seems likely that the legend of the Sasquatch will retain its age-old status as one of Canada’s greatest unsolved mysteries.
Sources
“Bigfoot Skull Found in Canada,” on the July 9th, 2022 issue of the ‘Brave Wilderness’ YouTube channel
“Bigfoot Skull Revealed and WHAT NOT to Do!” on the July 16th, 2022 issue of the ‘Brave Wilderness’ YouTube channel
Kutenai Tales (1918), by Franz Boas
The History and Stories of the Gwichya Gwich’in (2007), by Eliza Andre
Sacred Legends (1995), by James R. Stevens and Carl Ray
“The Upper Stalo Indians of the Fraser Valley, British Columbia,” by Wilson Duff in Memoir No. 1 of Anthropology in British Columbia (1952)
“Wild Man Again: This Time He Has Been Seen Near Union,” in the May 1st, 1905 issue of the Nanaimo Daily News
“Wild Man is Shot: Story of Tragic End of Vancouver Island Mowgli,” in the May 1st, 1905 issue of the Vancouver Daily Province
“Wild Man is Shot on the Island: Indians Mistake Him for a Bear on Beach at Union,” in the May 1st, 1905 issue of the Vancouver Daily World
“Shot and Wounded Wild Man in B.C.” in the May 2nd, 1905 issue of the Toronto Star
“Wild Man of the West: Indians Wound a Strange Creature Covered With Hair,” in the May 2nd, 1905 issue of the Montreal Star
“After Wild Man,” in the May 5th, 1905 issue of the Vancouver Daily World
“Crop of Wild Men Increases: Two of them Now at Large on Vancouver Island: Nanaimo Man Says He Interviewed Mr. Mowgli at Little Qualicum, While an Indian Brings in Story That He Shot Him at Campbell River,” in the August 4th, 1905 issue of the Vancouver Daily World
“Monster of Metchosin,” by Cecil Clark in the January 28th, 1968 issue of the Daily Colonist (Victoria, BC)
“Sasquatch,” by T.W. Paterson, in the July 10th, 1994 issue of Islander Magazine in the Times Colonist (Victoria, BC)
“History… Revelation… News,” by Steve Kulls in the April 18th, 2014 issue of SasquatchDetective.Wordpress.com
The Bigfoot Casebook (1982), by Janet and Colin Bord
“Photo of Dead Bigfoot?” by Craig Woolheater in the November 16th, 2006 issue of CryptoMundo.com
“The Latest Heartbreak in Our Love Affair With Bigfoot: Despite Rubber-Suit Hoaxes, We Really Want to Believe,” by Todd Babiak in the August 26th, 2008 issue of the Edmonton Journal
Abominable Snowmen: Legend Come to Life (1961), by Ivan T. Sanderson
Richard J. Dewhurst in his 2013 book The Ancient Giants Who Ruled America: The Missing Skeletons and the Great Smithsonian Cover-Up (2013), by Richard J. Dewhurst
Giants on Record: America’s Hidden History, Secrets in the Mounds, and the Smithsonian Files (2015), by Jim Vieira and Hugh Newman
“Centuries-Old Indians Skeletons Still Grasp Arros in Hands,” in the September 5th, 1934 issue of the Toronto Star
Sasquatch in British Columbia: A Chronology of Incidents and Important Events (2012), by Christopher L. Murphy in association with Thomas Steenburg
“On the Trail of Sasquatch,” by Stephen Franklin in the June 1960 issue of Fate
“Credible Witnesses Have Told Strange Tales of the Incredible Sasquatch,” by Bruce A. McKelvie in the May 5th, 1957 issue of the Daily Colonist (Victoria, BC)
Leave a Reply