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 Books by ROBERT MICHAEL PYLE
PROSE
Wintergreen: Rambles in a Ravaged Land
The Thunder Tree: Lessons from an Urban Wildland
Where Bigfoot Walks: Crossing the Dark Divide
Nabokov’s Butterflies (editor, with Brian Boyd and Dmitri Nabokov)
Chasing Monarchs: Migrating with the Butterflies of Passage
Walking the High Ridge: Life as Field Trip
Sky Time in Gray’s River: Living for Keeps in a Forgotten Place
Mariposa Road: The First Butterfly Big Year
The Tangled Bank: Writings from Orion
Through a Green Lens: Fifty Years of Writing for Nature
POETRY
Letting the Flies Out (chapbook)
Evolution of the Genus Iris
Chinook and Chanterelle
ON ENTOMOLOGY
Watching Washington Butterflies
The Audubon Society Field Guide to North American Butterflies
The IUCN Invertebrate Red Data Book
(with S. M. Wells and N. M. Collins)
Handbook for Butterfly Watchers
Butterflies: A Peterson Field Guide Coloring Book
(with Roger Tory Peterson and Sarah Anne Hughes)
Insects: A Peterson Field Guide Coloring Book (with Kristin Kest)
The Butterflies of Cascadia
WHERE BIGFOOT WALKS
Copyright © 1995, 2017 by Robert Michael Pyle
First Counterpoint paperback edition: November 2017
All rights reserved under International and Pan-American Copyright Conventions.
No part of this book may be used or reproduced in any
manner whatsoever without written permission from the publisher, except in the
case of brief quotations embodied in critical articles and reviews.
eISBN: 9781619029651
Library of Congress Cataloging-in-Publication Data is available.
Cover designed by Faceout Studio, Charles Brock
Book designed by Domini Dragoone
COUNTERPOINT
2560 Ninth Street, Suite 318
Berkeley, CA 94710
www.counterpointpress.com
Printed in the United States of America
Distributed by Publishers Group West
10 9 8 7 6 5 4 3 2 1
 FOR THEA
For all the searchers and dreamers
For the Ones who walk in mystery
 Contents
Introduction: Bukwus and Dzonoqua at Play
I – PAN’S BRIDGE
1 • Not Looking for Bigfoot
2 • Juniper Ridge
3 • Ghost Moths at Moonrise
4 • Sunrise with Bears
5 • The Saddle
II–HEART OF THE DARK DIVIDE
6 • Of Ouzels and Old Growth
7 • Monty West and the Well-Adapted Ape
8 • Legends of the Dark Divide
9 • Yellowjacket Pass
10 • Grendel Redux: Snagtooth
III–DEVILS IN HEAVEN
11 • Whistling with Bigfoot
12 • “Bigfoot Baby Found in Watermelon, Has Elvis’s Sneer”
13 • One Hundred Hours of Solitude
14 • Natural History of the Bigfoot Hunters
15 • Back to Earth
IV–FOOTSTEPS ON THE WIND
16 • Northern Spotted Bigfoot
17 • Lost in the Big Lava Bed
18 • Mermaids, Monsters, and Metaphors
19 • Carson on the Columbia
20 • Something in the Night
Epilogue: Monsters in the Mist
Back to the Dark Divide: 2017
Map of the Dark Divide
Appendix: A Protocol for Encounter
References
Acknowledgments
About the Author
 A giant has swallowed the earth,
And when he sleeps now, oh when he sleeps,
How his eyelids murmur, how we envy his dream.
—Pattiann Rogers, Firekeeper
 INTRODUCTION

Bukwus and Dzonoqua at Play

This was D’Sonoqua, and she was a supernatural being, who belonged to
these Indians . . . I said to myself, “I do not believe in supernatural beings.
Still—who understands the mysteries behind the forest? What would one do
if one did meet a supernatural being?” Half of me wished that I could meet
her, and half of me hoped I would not.
—Emily Carr, Klee Wyck

S
omething is definitely afoot in the forests of the Pacific
Northwest. Either an officially undescribed species of hominoid
primate dwells there, or an act of self- and group deception of
astonishing proportions is taking place. In any case the phenomenon
of Bigfoot exists. Whether the animals themselves are becoming
scarcer or whether they even walk as corporeal creatures at all, their
reputation and cult are only growing. More and more people,
including credible and skeptical citizens and scientists, as well as the
gullible, the wishful, and the wacko, believe that giant hairy
monsters are present in our midst. What does this mean? Who is
this beast, described by the great ecologist G. Evelyn Hutchinson as
“our shadowy, perplexing, and perhaps non-existent cousin”?
Bigfoot, also commonly called Sasquatch (from the Salish
saskehavas), is the North American counterpart of Yeti, or the
abominable snowman, in the Himalaya. Cryptozoologists, who study
undiscovered animals, now recognize at least four possible species
(other than humans) of upright apes in Asia, of which Yeti is one.
They tend to think that the North American animal represents a
single, different species. Although reports, tracks, and putative
sightings have come from almost every state in recent years, most
of the lore centers on the Pacific Northwest, from northern California
to central Alaska, and especially southwestern Washington.
Arriving on the continent, European settlers encountered a rich
and varied array of native tales concerning giant, hairy, humanlike
monsters. Native Americans, from the Hoopa of the redwood forests
to the Athabascans of the Yukon River, have stories of hairy giants.
And the Sasquatch stories did not arrive with trade beads; for
centuries the Kwakiutl of the British Columbia coast have consorted
with the wild men and wild women of the woods.
Mountain men, trapping far beyond the westward advance of their
racial kin, brought tales of ape-men along with beaver pelts to the
rendezvous at Jackson Hole. Teddy Roosevelt, in The Wilderness
Hunter, recorded the story of one such trapper raked off by an
unknown beast at his campfire while his partner checked the
trapline; Roosevelt called it “the Snow Walker.” Pioneer trainmen in
the Fraser River country stopped to catch and cage a baby ape
found near the rails; named Jacko, he was extolled in the press and
exhibited for a while, then disappeared. A British Columbian
fisherman, Albert Ostman, returned from a wild inlet to tell of being
kidnapped by a family of Bigfeet and kept captive until he freed
himself by sharing his snuff. The same year, 1924, the famous Ape
Canyon incident took place, when miners in Washington’s Skamania
County reported shooting a Bigfoot and then being attacked by
several others.
Reports continued to generate from Skamania County, and in 1969
an ordinance was passed protecting Bigfoot. Monster hunters Roger
Patterson and Robert Gimlin, encountering a female ape of great
proportions on a northern California stream, returned with a shaky
film shot on the run when Patterson was bucked from his horse.
Shown worldwide, the film set off an epidemic of hunters, who
dispatched reports no more or less compelling than the hundreds of
tracks and glimpses and fuzzy photos and hanks of hair turned up by
ordinary folk with no monsters aforethought. Bigfoot societies were
formed and expeditions mounted as hundreds of huge humanoid
tracks were discovered, from Maryland to Minnesota, from Pikes
Peak to Mount Hood.
Most academics and forest managers remained firmly
unconvinced, while the growing cadres of true believers argued over
whether or not to kill the animal when it was found. Movie spoofs
and tabloid dramas fanned the flickers of the faithful while degrading
a once-powerful set of native traditions into a staple of kitsch
journalism. Thus have we come from the early frontier fables of
bogeymen, which accompany every advance into the wilderness, to
a state of mass fascination mixed with general unbelief.
As assembled from some hundreds of eyewitness reports,
traditional legends, tracks and other signs, a few vague
photographs, and the famous filmstrip made by Patterson and Gimlin
at Bluff Creek in 1967, a portrait of Bigfoot emerges fairly clearly.
The animal is large or immense, from six to ten feet in height and
weighing perhaps three hundred pounds to half a ton when mature.
It stands upright, and though its powerful arms are long, they do not
touch the ground, as those of the great apes do. Russet, beige,
brown, or black fur covers the massive body except for the palms,
soles, and most of the face. The neck is short, the sagittal crest
pronounced, the brows heavy and beetling. Bigfoot may have red
eyeshine in headlights. Males have small genitals and are half again
as large as females, whose breasts can be pendulous, as Patterson’s
film shows. Almost all observers agree that the animal leaves behind
a very strong disagreeable odor and that the face is more humanlike
than animal.
The most frequently described feature, and the most prominent, is
the feet, which are, in a word, big. Tracks commonly measure fifteen
to eighteen inches or more in length. They have five toes, a double
ball, and a low arch. Grover Krantz, a professor of anthropology at
Washington State University, has analyzed many tracks and has
pronounced some of them genuine. He hypothesizes that Bigfoot
represents a living population of the huge primate Gigantopithecus,
known from Pliocene and Pleistocene fossils in Southeast Asia. Most
cryptozoologists believe that if the big galoot exists, it is a relict
hominoid ape that occurs in dispersed populations totaling several
hundred or several thousand across the forested montane
Northwest.
Many relict species—animals or plants extinct over most of their
range but surviving in pockets—are known. The tailed frogs of the
Northwest, whose only relatives occur in New Zealand, are a good
example. The mountain gorilla is another. And some such species
have remained hidden until recent times. The fact that
Gigantopithecus did exist makes it impossible to dismiss giant hairy
apes out of hand. The idea that a large bipedal ape might have
evolved, died out overall, but survived in remnants strikes no
biologist as outrageous. The problem is not whether Bigfoot could
exist but whether, if it does, how it has remained so long unknown.
Obvious difficulties arise in any conversation about Sasquatch.
Why isn’t it seen more often? Why haven’t any bodies, or even any
bones, ever been found? Why are all the pictures fuzzy? How could
something so large be so hard to find? Wouldn’t loggers, hunters,
and others who spend their time in the woods be well acquainted
with such a dramatic animal in their midst?
Believers reply that encounters occur often; that we seldom find
bodies or bones of bears or pumas because scavengers eat them;
that no one would believe in the authenticity of a clear picture of
Bigfoot; and that if you were intelligent, hunted, and extremely
adept in the bush, you too could stay hidden in the huge, rough
territories in question. As for sightings by those who work and play
in the woods, many of the reports do come from loggers and
hunters. And, the believers add, how are the tracks to be explained?
Hundreds of clear, consistent casts that pass podiatric and forensic
examination in terms of weight, stress, indentation, and stride have
been recovered from scores of disparate, remote locations. And so
the dialogue continues, between naysayers and yea-sayers unable to
either embrace or demolish each other’s arguments.
In many ways the search for Bigfoot brings to mind the popular
preoccupations with UFOs, aliens from outer space, and the Loch
Ness monster. In fact it has something in common with each of
these. Statistically the likelihood of alien travelers is not so very
remote, as cosmologists such as Carl Sagan contend. Also the body
of UFO sightings that are difficult to dismiss grows by the month.
Likewise, reputable zoologists consider the possibility of relict
plesiosaurs in Loch Ness and several other deep lakes to be
considerably better than nil. Yet most of us feel that disturbed or
disingenuous people have invented bogus incidents that have
obscured the real issues. And the tabloid-type hysteria that
accompanies serious inquiry makes it tough for sensible people to
sort the possible from the preposterous and makes them fear that
open-minded will appear oatmeal-minded. We feel justified in
ignoring those who present the cases of aliens, UFOs, Nessie, and
Bigfoot as if they were somehow related, part of the same weird
parade, usually wrapped up with paranormal phenomena and
interdimensional travel.
Any of these phenomena might be real—but how can we know? In
each case the problem seems to be one of agreeing on acceptable
evidence. As skeptics insist, extraordinary claims require
extraordinary proof. That leaves us with an uncomfortable question:
will it be necessary to bring in a body before any as-yet-unseen form
of life is considered real? And if so, is the prize worth the price?
Beyond the question of mere belief, this is the issue that sharply
divides the several camps of eager Bigfoot hunters.
−−
Each year hundreds of Sasquatch seekers take to the woods, and
some lesser numbers gather in annual jamborees, such as the one
known as Bigfoot Daze in Carson, Washington. To get a feel for their
motives and modi operandi, I joined them at the Bigfoot Trailer Park
one recent fall. There, following the beefy fumes of a barbecue
serving Bigfoot Burgers, I found
the assembled enthusiasts of the Western Bigfoot Society.
As the October light faded into vague mothglow, the Coleman
lanterns came out. In the absence of a campfire, the members
gathered around a Coleman to share Bigfoot tales old and new.
Martin Witter, an older man with a silky white beard, recounted his
wife’s sighting of a seven-foot ape on their honeymoon forty years
before, as Lusette nodded approvingly. A hunter told of finding
eighteen-inch tracks all around his RV in an apple orchard near the
coast.
Datus Perry, a white-bearded old-timer with wild eyes and a jack-
o’-lantern grin, described the latest of his many sightings near his
cabin in the hills outside of Carson. He demonstrated the sign you
must make—crossing your arms over your chest and patting—to
show apelike interlopers that your intentions are peaceful. Behind
him stood a life-size Bigfoot model he had made, with the peculiar
pointed head and deerskin shawl that he insists upon.
Peter Byrne, khaki-clad dean of the Northwest Bigfoot students
and leader of the well-funded Bigfoot Research Project, listened with
narrowed eyes and an analytical set to his handsome Irish jaw.
Eventually he was persuaded to tell something of his days in Nepal
in search of evidence of Yeti. The evening aged, tales dwindled, and
most of us drifted off to our accommodations as winy accounts of
UFOs took over.
Back at our cabin at Carson Hot Springs, Byrne and I exchanged
news of our inquiries into the nature of the Sasquatch phenomenon
and shared our frustration over the difficulty of sorting the chaff
from the kernels, if any. I confessed that I was as intrigued by the
people who share a common infatuation with the beast as with
Bigfoot itself. Who are they? Why do they care so deeply about
something that might not even exist? And what does the growing
passion for monsters among us mean for our own self-image, our
fears, our wild hopes? Peter said to let him know if I figured it out,
and we retired. I fell asleep with gentle giants on my mind.
The next day the testimonies continued as a teenaged girl in a
monkey suit infiltrated the small crowd. I had known Ray Crowe, the
founder of the Western Bigfoot Society, as a dedicated lepidopterist
before Bigfoot captured his fancy. The hefty, mustachioed bookseller
emceed in between selling Bigfoot books, newsletters, and plaster
casts of footprints. Eventually the voices and stories ran together,
and my head was spinning from the muddy mix of information and
dreams. It occurred to me that this business was like one recipe for
adobe bricks: a certain amount of solid earth blended with horseshit
and bonded with hair—Bigfoot hair.
Heading for home, as I crossed the toe of the Cascades on small
logging roads, I found myself watching for shadows behind every fir,
imagining tracks around each muddy bend.
−−
Certain social anthropologists like to consign Bigfoot to the category
of archetypal myth: the contemporary expression of Beowulf’s
Grendel, the modern manifestation of the medieval Green Man—the
wild counterpart to our domestic selves that all folk seem to need.
Probably it works well for this purpose, for we do require bogeymen.
But is there more to it than that? Looking at the traditions of
Northwest Coast Indians, we see through the moss and the mist a
furry figure who fits that deep myth of the monster beyond the fire
circle, while clutching about itself a coarse-haired cloak of reality.
For the Kwakiutl, Bukwus is the Wild Man. On totems and masks
he wears a wild face and a shock of black, unruly hair. Dzonoqua,
when appearing as the Wild Woman, purses her lips to whistle.
According to one tradition, when a young man, the Hamatsa, is to
attain chiefdom, he goes into the forest for several weeks. Roaming
the mossy damps, he might encounter the cannibal spirit
Bakbakwalanooksiwae, from whom Bukwus and Dzonoqua receive
their power. The wanderer acquires some of that power through his
ordeal and the winter ceremonial dances that greet his return. The
rest of the year the Wild Man and the Wild Woman abide in the deep
shadows, vaguely disturbing and malevolent presences capable of
stealing children and souls. Other clan stories have interpreted these
figures quite differently, but all recognize that giants walk among
them.
All of this lore would be only colorful and strange, and we would
show the same polite interest we use to patronize native traditions
everywhere, if it weren’t for the fact that Bukwus and Dzonoqua are
still around. While modern Kwakiutls have left Sisiutl the sea serpent
and Thunderbird behind in the realm of imaginative myth, those who
still live on the northern fjords and in the forests accept the wild
people the same way they accept frogs, ravens, and bears—as literal
facts.
Throughout the reported range of Bigfoot, American Indians who
go often into the woods still fear the Sasquatch, and from time to
time some of them see it. I have heard stories that appear in no
book concerning personal encounters with Bigfoot figures—not only
venerable traditions but recent tales as well. For example, an
Athabascan teacher I know told me that as recently as the spring of
1992, a fishing village in Alaska was abandoned because the Woods
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