Some large footprints in the snow led across our track and away up to the higher peaks. These were alleged to be the trail of the hairy wild men who are believed to live amongst the eternal snows, along with the mythical white lions, whose roar is reputed to be heard during storms [perhaps these were avalanches]. The belief in these creatures is universal amongst Tibetans. None, however, of the many Tibetans who I have interrogated on this subject could ever give me an authentic case. On the most superficial investigation, it always resolved into something heard tell of. These so-called hairy wild men are evidently the great yellow snow-bear (Ursus isabellinus) which is highly carnivorous and often kills yaks. Yet, although most of the Tibetans know this bear sufficiently to give it a wide berth, they live in such an atmosphere of superstition that they are always ready to find extraordinary and supernatural explanations of uncommon events.3
Note that Major Waddell did not believe in the story of wild men, and identified the creature as a bear. It should also be noted that Ursus isabellinus comes in many colours: sometimes yellow, sometimes sandy, brown or blackish. Crucially for our story, Waddell was the first modern European to report the existence of the yeti legend. In so doing, he was the first in a long line of British explorers whose words on the yeti were misrepresented and whose conclusions were deleted.
The next explorer to march across our stage is Lt-Col. Charles Howard-Bury, leader of the 1921 Everest reconnaissance expedition, who saw something strange when he was crossing the Lhakpa’ La at 21,000 feet.
Howard-Bury was another of the extraordinary Everesters. He was wealthy and moved easily in high society. He had a most colourful life, growing up in a haunted gothic castle at Charleville, County Offaly, Ireland. Then, in 1905, he stained his skin with walnut juice and travelled into Tibet without permission, being ticked off by the viceroy of India, Lord Curzon, on his return (Tibet must have been crowded with heavily stained Englishmen at that time). He bought a bear cub, named it Agu and took it home to Ireland where it grew into a seven-foot adult. So he was familiar with bear prints. He was taken prisoner during the First World War by the Germans and staged an escape with other officers. He never married and lived with the Shakespearean actor Rex Beaumont, whom he had met, aged 57, when Beaumont was 26. Together they restored Belvedere House, Westmeath, Ireland, and also built a villa in Tunis. Here they entertained colourful notables such as Sacheverell Sitwell, Dame Freya Stark and the professional pederast André Gide.
Was Howard-Bury prone to the telling of tall stories? Fellow Everester George Mallory didn’t much like him but thought not. The story he brought back seemed entirely plausible to fellow members of the Alpine Club. He was a careful observer of nature and a plant hunter (Primula buryana is named after him). After the Mallory research, I found it hard to disentangle truth from wishful thinking, but I felt that it was important to note what Howard-Bury himself observed and then see how the newspapers reported the story. Howard-Bury’s diary notes for 22 September 1921 read: ‘We distinguished hare and fox tracks; but one mark, like that of a human foot, was most puzzling. The coolies assured me that it was the track of a wild, hairy man, and that these men were occasionally to be found in the wildest and most inaccessible mountains.’
Later, he expanded the story: he reported that the party (including Mallory, who also saw the tracks) was camped at 20,000 feet and set off at 4am in bright moonlight to make their crossing of the pass. On the way, they saw the footprints, which ‘were probably caused by a large loping grey wolf, which in the soft snow formed double tracks rather like those of a bare-footed man’. However, the porters ‘at once volunteered that the tracks must be that of “The Wild Man of the Snows”, to which they gave the name metoh kangmi’.
Howard-Bury himself did not believe these stories. He had sent a newspaper article home by telegraph, and, as Bill Tilman so delightfully put it in his famous yeti Appendix B to Mount Everest 1938: ‘In order to dissociate himself from such an extravagant and laughable belief he put no less than three exclamation marks after the statement (the Wild Men of the Snows!!!); but the telegraph system makes no allowance for subtleties and the finer points of literature, the savings sign were omitted, and the news was accorded very full value at home.’4
The Times of London ran the story under the lurid headline of ‘Tibetan Tales of Hairy Murderers’. As a result, a journalist for The Statesman in Calcutta, Henry Newman, who wrote under the telling pseudonym ‘Kim’, interviewed the porters on their return to Darjeeling. It is rare that you can spot the actual beginning of a legend, but here is the moment of birth of the Western yeti:
I fell into conversation with some of the porters, and to my surprise and delight another Tibetan who was present gave me a full description of the wild men, how their feet were turned backwards to enable them to climb easily and how their hair was so long and matted that, when going downhill, it fell over their eyes … When I asked him what name was applied to these men, he said ‘metoh kangmi’: kangmi means ‘snow men’ and the word ‘metoh’ I translated as ‘abominable’.
This was a mis-translation. Howard-Bury had already offered ‘man-bear’ as the translation. Later we will see that what ‘another Tibetan’ probably said was meh-teh, which was a fabled creature familiar to any Sherpa or Tibetan who had heard the stories on his mother’s knee, or who had looked up at the frescoes in a Buddhist monastery. What the porters were describing was perfectly familiar to them in their own terms: ‘man-bear’. Tilman recounted in his Appendix B how Newman wrote a letter long afterwards in The Times, a paper with a long and profitable relationship with the Abominable Snowman and Mount Everest. ‘The whole story seemed such a joyous creation, that I sent it to one or two newspapers. Later I was told I had not quite got the force of the word “metch”, which did not mean “abominable” quite so much as filthy or disgusting, somebody wearing filthy tattered clothing. The Tibetan word means something like that, but it is much more emphatic, just as a Tibetan is more dirty than anyone else.’
In fact, Newman, Tilman or his publisher had got the spelling wrong: the letters TCH cannot be rendered in Tibetan, and what Newman probably should have written was ‘metoh’, meaning man-bear and certainly not ‘abominable’. The word that the Sherpas use to refer to the creature is actually yeh-teh, or yeti, which is perhaps a corruption of meh-teh, again ‘man-bear’.
It may seem that I am making a meal of this, but whether by accident or by design Newman had ‘improved’ the story to invent a name that was not a true translation of what the porters had actually said, but instead was destined to send a frisson of horror through The Times readers of the Home Counties. This was such a powerful new myth that it may have helped the eventual climbing of Mount Everest.
Newman had gleaned the fascinating fact that the wild men had their feet turned backwards to enable them to climb easily, which is an odd detail as climbers in those pre-war days used to reverse up very steep ice slopes when wearing their flexible crampons. Newman’s pseudonym ‘Kim’ suggests that he was an admirer of Rudyard Kipling’s character, the boy-spy, and so the Western yeti also began his long and peculiar association with the intelligence services, eventually reaching as far as MI5 and the CIA. As for Newman’s exaggeration of the name Abominable Snowman, perhaps he was gilding a dog’s ear, but whatever his reason the name stuck.
Thus began the long-running Western legend of the Abominable Snowman/yeti. And all because of the absence of three exclamation marks!!! Another newspaper picked up the first report and embellished it in January 1922,