Man Held Captive by Sasquatch Family for 6 Days

Episode Transcript
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Speaker 1 (00:08):
Welcome Weirdos. I'm Darren Marler and this is Weird Darkness.
Here you'll find stories of the paranormal, supernatural, legends, lore,
the strange and bizarre, crime, conspiracy, mysterious, macabre, unsolved and
unexplained coming up in this episode. When mine owners cut

(00:31):
wages in eighteen seventies Pennsylvania, the mully mcguires fought back
and ultimately won what would become the first labor war
in US history, although they had to assassinate a couple
dozen people in order to do it. Numerous cultures have
images of being tied to nature, simply called the Green Man.

(00:54):
But how can so many different cultures spanning so many
years have almost the exact same representation of him. There
is a scary urban legend from Spain about a bizarre
website that offers you the ultimate horror experience. Apparently the
experience can prove to be lethal. In eighteen ninety eight,

(01:17):
reports of a brutal killing surfaced in Ontario, Canada, and
it was only then that the settlers finally began to
believe what the local Algonquin tribe had been telling them about.
The wend to go the Azores Island chain in the
Atlantic is said by sailors to be the site of
strange and disturbing events. Some are so spooked by the

(01:38):
waters surrounding these islands they refuse to go there. But first,
is it true that Bigfoot has abductive humans and run
off with them? There are numerous stories that seem to
back up the idea. We begin there now, bult your doors,
lock your windows, turn off your lights, and come with

(02:01):
me into the weird darkness. The following is a first
hand account from Albert Ousman. It's from the book Sasquatch
Apes among Us by John Green, which I have linked
to in the show notes. I've always followed logging and

(02:33):
construction work. This time I had worked over one year
on a construction job and thought a good vacation was
an order. British Columbia is famous for a lost gold mines.
One is supposed to be at the head of Toba Inlet.
Why not look for this mine and have a vacation
at the same time. I took the Union steamship boat

(02:54):
to Lund, BC. From there I hired an old Indian
to take me to the head of toba Inlet. This
old Indian was a very talkative old gentleman. He told
me stories about gold brought out by a white man
from this lost mine. This white man was a very
heavy drinker, spent his money freely in saloons, but he
had no trouble in getting more money. He'd be away

(03:17):
for a few days, then come back with a bag
of gold. But one time he went to his mind
and never came back. Some people said a sasquatch had
killed him. At that time, I'd never heard of a sasquatch,
so I asked what kind of animal he called a sasquatch.
The Indian said, they have hair all over their bodies,

(03:38):
but they are not animals. They are people, big people
living in the mountains. My uncles saw the tracks of
one that were two feet long. One old Indian saw
one over eight feet tall. I told the Indian I
didn't believe in their old fables about mountain giants. It
might have been some thousands of years ago, but not nowadays.

(04:00):
The Indian said, there may not be many, but they
still exist. We arrived at the head of the inlet
about four pm. I made camp at the mouth of
the creek. The Indian had supper with me, and I
told him to look out for me in about three weeks.
I'd be camping at the same spot when I came
back next morning. I took my rifle with me, but

(04:21):
left my equipment at the camp. I decided to look
around for some deer trail to lead me up into
the mountains. On the way up the inlet, I had
seen a pass in a mountain that I wanted to
go through to see what was on the other side.
I spent most of the forenoon looking for a trail,
but found none except for a hog back running down

(04:41):
to the beach, so I swamped out a trail from there.
Got back to my camp about three pm that afternoon
and made up my pack to be ready in the morning.
My equipment consisted of one thirty thirty Winchester rifle. I
had a special homemade prospecting pick acts on one end
pick on the o. I had a leather case for
this pick, which fastened to my belt, also my sheath knife.

(05:05):
The storekeeper at lund was cooperative. He gave me some
cans for my sugar, salt, and matches to keep them dry.
My grub consisted mostly of canned stuff, except for a
side of bacon, a bag of beans, four pounds of
prunes and six packets of macaroni cheese, three pounds of
pancake flour and six packets of Rye King hard tech,

(05:26):
three rolls of snuff, one quartz sealer of butter, and
two one pound cans of milk. I had two boxes
of shells from my rifle. The storekeeper gave me a
biscuit tin. I put a few things in that and
cashed it under a windfall so i'd have it when
I came back here waiting for a boat to bring
me out my sleeping bag. I rolled up and tied

(05:47):
on top of my packsack, together with my ground sheet,
small frying pan, and one aluminum pot that held about
a gallon. As my canned food was used, I would
get plenty of empty cans to cook with. The following morning,
I had an early breakfast, made up my pack, and
started out up this hog back. The pack must have

(06:08):
been at least eighty pounds besides my rifle. After one hour,
I had to rest. I kept resting and climbing all
that morning. About two PM, I came to a flat
place below a rock bluff. There was a bunch of
willow in one place. I made a wooden spade and
started digging for water. About a foot down I got

(06:29):
seepings of water, so I decided to camp here for
the night and scout around for the best way to
get on. From here, I must have been up to
nearly one thousand feet. There was a most beautiful view
over the islands and the strait, tugboats with long booms
and fishing boats going in all directions. A lovely spot.
I spent the following day prospecting around, but no sign

(06:52):
of minerals. I found a deer trail leading towards this
pass that I had seen on my way up the inlet.
The following morning, I started outerly while it was cool,
it was a steep climb with my heavy pack. After
a three hour climb, I was tired and stopped to rest.
On the other side of a ravine. From where I
was resting was a yellow spot below some small trees.

(07:13):
I moved over there and started digging for water. I
found a small spring and made a small trough from
cedar bark and got a small amount of water. Had
my lunch and rested here till evening. I made it
over the pass late at night. Now I had downhill
and good going. But I was hungry and tired, so
I camped at the first bunch of trees I came to.

(07:36):
I was trying to size up the terrain. What direction
I would take from here. Towards west would lead to
low Land and some other inlet, so I decided to
go in a northeast direction. Had good going and slight
downhill all day. I must have made ten miles when
I came to a small spring and a big black
hemlock tree. This was a lovely campsite. I spent two

(08:00):
days here just resting and prospecting. The first night here
I shot a small deer. Two days later I found
an exceptionally good campsite. It was two good sized cypress
trees growing close together and near a rock wall, with
a nice spring just below these trees. I intended to
make this my permanent camp. I cut lots of brush

(08:23):
from my bed between these trees. I rigged up a
pole from this rock wall to hang my packsack on,
and I arranged some flat rocks for my fireplace for cooking.
I had a really classy setup, and that is when
things began to happen. I'm a heavy sleeper, not much
disturbs me after I go to sleep, especially on a

(08:44):
good bed like I had now. Next morning, I noticed
things had been disturbed during the night, but nothing missing
I could see. I roasted my grouse on a stick
for breakfast. That night. I filled up my magazine and
my rifle. I still had one full box of twenty
shells and six shells in my coat pocket. That night,

(09:05):
I laid my rifle under the edge of my sleeping bag.
I thought a porcupine had visited me the night before,
and porkys like leather, so I put my shoes in
the bottom of my sleeping bag. Next morning, my packsack
had been emptied out. Someone had turned the sack upside down.
It was still hanging on the pole from the shoulder
straps as I had hung it up. Then I noticed

(09:28):
one half pound package of prunes was missing. Also, my
pancake flour was missing, but my salt bag was not touched.
Porky's always look for salt, so I decided it must
be something else than porky's. I looked for tracks, but
found none. I did not think it was a bear.

(09:48):
They always tear up and make a mess of things.
I kept close to camp. These days in case this
visitor would come back. I climbed up on a big
rock where I had a good view at the camp,
but nothing showed up. I was hoping it would be
a porky so i'd get a good porky stew. These
visits had now been going on for three nights. This night,

(10:11):
it was cloudy and looked like it might rain. I
took special notice of how everything was arranged. I closed
my pack sack, I did not on dress. I only
took off my shoes put them in the bottom of
my sleeping bag. I drove my prospecting pick into one
of the cypress trees so I could reach it from
my bed. I also put the rifle alongside me inside

(10:31):
my sleeping bag. I fully intended to stay awake all
night to find out who my visitor was, but I
must have fallen asleep. I was awakened by something picking
me up. I was half asleep, and at first I
did not remember where I was. As I began to
get my wits together, I remembered I was on this

(10:51):
prospecting trip and in my sleeping bag. My first thought
was it must be a snowslide, but there was no
snow around my camp. Then it felt like I was
tossed on horseback, but I could feel whoever it was
was walking. I tried to reason out what kind of
animals could be. I tried to get at my sheath

(11:11):
knife and cut my way out, but I was in
an almost sitting position and the knife was under me.
I could not get hold of it. But the rifle
was in front of me. I had a good hold
of that and had no intention to let go of it.
At times, I could feel my packsack touching me, and
I could feel the cans in the sack touching my back.
After what seemed like an hour, I could feel we

(11:33):
were going up a steep hill. I could feel myself
rise for every step. What was carrying me was breathing
hard and sometimes gave a slight cough. Now I knew
this must be one of the mountain Sasquatch giants the
Indian told me about. I was in a very uncomfortable position,
unable to move. I was sitting on my feet and

(11:55):
one of the boots in the bottom of the bag
was crossways with the hobnail soul up across my foot.
It hurt me terribly, but I could not move. It
was very hot inside. It was lucky for me this
fellow's hand was not big enough to close up the
whole bag. When he picked me up, there was a
small opening at the top. Otherwise I would have choked
to death. Now he was going downhill. I could feel

(12:18):
myself touching the ground at times, and at one time
he dragged me behind him and I could feel he
was below me. Then he seemed to get on level
ground and was going at a trot for a long time.
By this time I had cramps in my legs. The
pain was terrible. I was wishing he'd get to his
destination soon. I could not stand this type of transportation

(12:38):
much longer. Now he was going uphill again. It did
not hurt me so bad. I tried to estimate distance
and directions as near as I could guess. We were
about three hours traveling. I had no idea when he started,
as I was asleep when he packed me up. Finally
he stopped and let me down. Then he dropped my packsack.

(13:01):
I could hear the cans rattle. Then I heard chatter,
some kind of talk. I did not understand the ground
was sloping, so when he let go of my sleeping bag.
I rolled downhill. I got my head out and got
some air. I tried to straighten my legs and crawl out,
but my legs were numb. It was still dark. I
could not see what my captors looked like. I tried

(13:23):
to massage my legs to get some life in them
and to get my shoes on. I could hear now
it was at least four of them. They were standing
around me and continuously chattering. I'd never heard a sasquatch
before the Indian told me about them, but I knew
I was right among them. But how to get away
from them? That was another question. I got to see

(13:46):
the outline of them now as it began to get lighter,
though the sky was cloudy and it looked like rain.
In fact, there was a slight sprinkle. I now had
circulation in my legs, but my left foot was very
sore on top where it had been resting on my
hobnailed boots. I got my boots out from the sleeping
bag and tried to stand up. I found that I
was wobbly on my feet, but I had a good

(14:08):
hold of my rifle. I asked, would you fellows walk
with me? Only some more chatter. It was getting lighter
now and I could see them quite clearly. I could
make out forms of four people, two big and two
little ones. They were all covered with hair and no
clothes on at all. I could now make out mountains

(14:30):
all around me. I looked at my watch. It was
four twenty five am. It was getting lighter now and
I could see the people clearly. They looked like a family,
old man, old lady, and two young ones, a boy
and a girl. The boy and the girl seemed to
be scared of me. The old lady did not seem
too pleased about what the old man dragged home, but

(14:52):
the old man was waving his arms and telling them
all what he had in mind. They all left me. Then,
compass and my prospecting glass on strings around my neck,
the compass in my left hand shirt pocket and my
glass in my right hand pocket. I tried to reason
our location and where I was. I could see now

(15:13):
that I was in a small valley or basin about
eight or ten acres, surrounded by high mountains. On the
southeast side, there was a V shaped opening about eight
feet wide at the bottom and about twenty feet high
at the highest point. That must be the way I
came in. But how will I get out? The old
man was now sitting near this opening. I moved my

(15:35):
belongings up close to the west wall. There were two
small cypress trees there, and well, this will do for
shelter for the time being, until I find out what
these people want with me and how to get away
from here. I emptied out my packsack to see what
I had left in the line of food. All my
canned meat and vegetables were intact, and I had one

(15:56):
can of coffee, also three small cans of milk, two
packages of rye king hardtack, and my butter sealer half
full of butter. But my prunes and macaroni were missing.
Also my full box of shells for my rifle. I
had my sheath knife, but my prospecting pick was missing,
and my can of matches. I only had my safety

(16:19):
box full, and that held only about a dozen matches.
That did not worry me. I could always start a
fire with my prospecting glass when the sun is shining
if I got dry wood. I wanted hot coffee, but
I had no wood. Also, nothing around here that looked
like wood. I had a look over the valley from
where I was, but the boy and girl were always

(16:41):
watching me from behind some juniper bush. I decided there
must be some water around here. The ground was leaning
towards the opening in the wall. There must be water
at the upper end of this valley. There's a green
grass and moss along the bottom. All my utensils were
left behind. I opened my car coffee tin and emptied
the coffee in a dish towel and tied it with

(17:03):
the metal strip from the can. I took my rifle
and the can and went looking for water. Right at
the head under a cliff, there was a lovely spring
that disappeared underground. I got a drink and a full
can of water. When I got back, the young boy
was looking over my belongings, but did not touch anything.
On my way back, I noticed where these people were sleeping.

(17:26):
On the east side wall of this valley was a
shelf in the mountain side with overhanging rock, looking something
like a big undercut in a big tree, about ten
feet deep and thirty feet wide. The floor was covered
with lots of dry moss, and they had some kind
of blankets woven of narrow strips of cedar bark packed
with dry moss. They looked very practical and warm, with

(17:49):
no need of washing. The first day, not much happened.
I had to eat my food cold. The young fellow
was coming nearer me and seemed curious about me. My
once snuff box was empty, so I rallied it toward him.
When he saw it coming, he sprang up quick as
a cat and grabbed it. He went over to his

(18:09):
sister and showed her. They found out how to open
and close it. They spent a long time playing with it.
Then he trotted over to the old man and showed him.
They had a long chatter. Next morning, I made up
my mind to leave this place. If I had to
shoot my way out. I could not stay much longer.
I had only enough grub to last me till I

(18:30):
got back to Toba Inlet. I did not know the direction,
but I would go downhill and I would come out
near civilization someplace. I rolled up my sleeping bag, put
that inside my packsack, packed the few cans. I had
swung the sack on my back, injected the shell in
the barrel of my rifle, and started for the opening
in the wall. The old man got up, held up

(18:52):
his hands as though he would push me back. I
pointed to the opening I wanted to go out, but
he stood there, pushing towards me and said something that
sounded like souka suka. I backed up to about sixty feet.
I did not want to be too close. I thought,
if I had to shoot my way out at thirty thirty,
you might not have much effect on this fellow. It

(19:14):
might just make him mad. I only had six shells,
so I decided to wait. There must be a better
way than killing him in order to get out from here.
I went back to my campsite to figure out some
other way to get out. I could make friends with
the young fellow or the girl. They might help me
if only I could talk to them. Then I thought

(19:36):
of a fellow who saved himself from a mad bull
by blinding him with snuff in his eyes. But how
will I get near enough to this fellow to put
snuff in his eyes? So I decided, next time I
give the young fellow my snuff box, to leave a
few grains of snuff in it. You might give the
old man a taste of it. But the question is

(19:56):
in what direction will I go? If I should get out.
I must have been near twenty five miles northeast of
Toba Inlet when I was kidnapped. This fellow must have
traveled at least twenty five miles in the three hours
he carried me. If he went west, we would be
near salt Water. Same thing if you went south. Therefore,

(20:17):
he must have gone northeast. If I then keep going
south and over two mountains, I must hit salt Water
someplace between Lund and Vancouver. The following day, I did
not see the old lady till about four pm. She
came home with her arms full of grass and twigs,
and of all kinds of spruce and hemlock, as well

(20:38):
as some kind of nuts that grow in the ground.
I've seen lots of them on Vancouver Island. The young
fellow went up the mountain to the east every day.
He could climb better than a mountain goat. He picked
some kind of grass with long sweet roots. He gave
me some one day. They tasted very sweet. I gave
him another snuff box with about a teaspoon of snuff

(20:59):
in it. Tasted it, then went to the old man.
He licked it with his tongue. They had a long chat.
I made a dipper from a milk can. I made
many dippers. You can use them for pots too. He
cut two slits near the top of any can, then
put a limb from any small tree. Cut down back
of the limb down the stem of the tree. Then

(21:19):
taper the part you cut from the stem. Then cut
a hole in the tapered part. Slide the tapered part
in the slit you've made in the can, and you
have a good handle on your can. I threw one
over to the young fellow that was playing near my camp.
He picked it up and looked at it, and he
went to the old man and showed it to him.
They had a long chatter. Then he came to me,

(21:40):
pointed at the dipper, then at his sister. I could
see he wanted one for her too. I had other
peas and carrots, so I made one for his sister.
He was standing only eight feet away from me. When
I had made the dipper. I dipped it in water
and drank from it. He was very pleased, almost smiled
at me. Then I took you a snuff, smacked my lips,

(22:02):
said that's good. The young fellow pointed to the old
man said something that sounded like ook. I got the
idea that the old man liked snuff, and the young
fellow wanted a box for the old man. I shook
my head, I motioned with my hands for the old
man to come to me. I do not think the
young fellow understood what I meant. He went to his

(22:23):
sister and gave her the dipper I made for her.
They did not come near me again that day. I'd
now been here six days, but I was sure I
was making progress. If only I could get the old
man to come over to me, get him to eat
a full box of snuff, that would kill him for sure,
and that way kill himself. I wouldn't be guilty of murder.

(22:46):
The old lady was a meek old thing. The young
fellow was by this time quite friendly. The girl would
not hurt anybody. Her chest was flat like a boy's,
no development like young ladies. I'm sure if I could
get the old man out of the way, I could
easily have brought this girl out with me to civilization.
But what good would that have been. I would have

(23:07):
to keep her in a cage for public display. I
don't think we have any right to force our way
of life on other people, and I don't think they
would like it. The noise and racket in the modern
city they would not like any more than I do.
The young fellow might have been between eleven and eighteen
years old and about seven feet tall, and might weigh

(23:27):
about three hundred pounds. His chest would be fifty to
fifty five inches, his waist about thirty six to thirty
eight inches. He had wide jaws, narrow forehead that slanted
upward round at the back, about four or five inches
higher than the forehead. The hair on their heads was
about six inches long. The hair on the rest of
their body was short and thick in places. The women's

(23:50):
hair on the forehead had an upward turn like some
women have. They call it bangs among women's hairdos nowadays.
The old lady could have been anything between forty and
seventy years old. She was over seven feet tall. She
would be about five hundred to six hundred pounds. She
had very wide hips and a goose like walk. She

(24:12):
was not built for beauty or speed. Some of those
lovable braziers and uplifts would have been a great improvement
on her looks and her figure. The man's eye teeth
were longer than the rest of the teeth, but not
long enough to be called tusks. The old man must
have been near eight feet tall, big barrel chest and
big hump on his back, powerful shoulders. His biceps on

(24:35):
upper arm were enormous and tapered down to his elbows.
His forearms were longer than common people have, but well proportioned.
His hands were wide. The palm was long and broad
and hollow like a scoop. His fingers were short in
proportion to the rest of his hand. His fingernails were
like chisels. The only place they had no hair was

(24:55):
inside their hands, and the soles of their feet and
upper part of the nose and eyelids. I never did
see their ears. They were covered with hair hanging over them.
If the old man were to wear a collar, it
would have to be at least thirty inches. I had
no idea what size shoes they would need. I was
watching the young fellow's foot one day when he was
sitting down. The soles of his feet seemed to be

(25:18):
padded like a dog's foot, and the big toe was
longer than the rest and very strong. In mountain climbing.
All he needed was footing for his big toe. They
were very agile to sit down. They turned their knees
out and came straight down to rise. They came straight
up without help of hands or arms. I don't think

(25:40):
this valley is their permanent home. I think they moved
from place to place as food is available in different localities.
They might eat meat, but I never saw them eat
meat or do any cooking. I think this was probably
a stop over place, and the plants with sweet roots
on the mountain side might have been in season this
time of year. They seemed to be most interested in them,

(26:03):
the roots of a very sweet and satisfying taste. They
always seemed to do everything for a reason, wasted no
time on anything they did not need. When they were
not looking for food, the old man and the old
lady were resting, but the boy and the girl were
always climbing something or some other exercise. A favorite position
was to take hold of his feet with his hands

(26:24):
and balance on his rump, then bounce forward. The idea
seems to be to see how far he could go
without his feet or hands touching the ground. Sometimes he
made twenty feet. But what do they want with me?
We must understand, I could not stay here indefinitely. I'll
soon have to make a break for freedom. Not that

(26:44):
I was mistreated in any way. One consolation was that
the old man was coming closer each day and was
very interested in my snuff, watching me. When I take
a pinch of snuff, he seems to think it useless
to only put it inside the lips. One morning, after
I had my breakfast, both the old man and the
boy came and sat down only ten feet away from me.

(27:07):
This morning, I made coffee. I had saved up all
dry branches and found I had some dry moss, and
I used all the labels from the cans to start
a fire. I got my coffee pot boiling, and it
was strong coffee too, and the aroma from the boiling
coffee was what brought them over. I was sitting eating
hardtack with plenty of butter on and sipping coffee, and

(27:29):
it sure tasted good. I was smacking my lips, pretending
it was better than it really was. I set the
can down, it was about half full. I intended to
warm it up later. I pulled out a full box
of snuff, took a big chew. Before I had time
to close the box. The old man reached for it.
I was afraid he would waste it, and I only

(27:49):
had two more boxes. So I held onto the box,
intending him to take a pinch like I had just done. Instead,
he grabbed the box and emptied it into his mouth,
swallowed it in one gulp. Then he licked the box
inside with his tongue. After a few minutes, his eyes
began to roll over in his head. He was looking

(28:09):
straight up. I could see he was sick. Then he
grabbed my coffee can that was quite cold by this time.
He emptied that in his mouth grounds and all that
did no good. He stuck his head between his legs
and rolled forward a few times away from me. Then
he began to squeal like a stuck pig. I grabbed
my rifle. I said to myself, this is it. If

(28:30):
he comes for me, I will shoot him plumb between
his eyes. But he started for the spring. He wanted water.
I packed my sleeping bag in my packsack with a
few cans I had left. The young fellow ran over
to his mother. Then she began to squeal. I started
for the opening in the wall, and I just made it.
The old lady was right behind me. I fired one

(28:50):
shot at the rock over her head. I guess she
had never seen a rifle fired before she turned and
ran inside the wall. I injected another shell in the
barrel of my rifle and started downhill, looking back over
my shoulder every so often to see if they were coming.
I was in a canyon and good traveling, and I
made fast time. Must have made three miles in some

(29:12):
world record time. I came to a turn in the
canyon and I had the sun on my left. That
meant I was going south, and the canyon turned west.
I decided to climb the ridge ahead of me. I
knew that I must have two mountain ridges between me
and Salt Water, and by climbing this ridge, I would
have a good view of this canyon, so I could
see if the sasquatch were coming after me. I had

(29:33):
a light pack and was making good time up this hill.
I stopped soon after to look back to where I
came from, but nobody followed me. As I came over
the ridge, I could see Mount Baker. Then I knew
I was going in the right direction. I was hungry
and tired. I opened my pack sack to see what
I had to eat. I decided to rest here for

(29:54):
a while. I had a good view of the mountain side,
and if the old man was coming, I had the
advantage because I was up above him. To get to me,
he'd have to come up a steep hill, and that
might not be so easy. After stopping a few thirty
thirty bullets, I'd made up my mind this was my
last chance, and this would be a fight to the finish.
I rested here for two hours. It was three pm

(30:18):
when I started down the mountain side. It was nice going,
not too steep and not too much underbrush. When I
got near the bottom, I shot a big blue grouse.
She was sitting on a windfall, looking right at me,
only one hundred feet away. I shot her neck right off.
I made it down the creek at the bottom of
this canyon. I felt that was safe now. I made

(30:40):
a fire between two big boulders roasted the grouse. Next morning,
when I woke up, I was feeling terrible. My feet
were sore from dirty socks, my legs were sore, my
stomach was upset from that grouse that I ate the
night before. I was not too sure I was going
to make it up that mountain. I finally made the top,
but it it took me six hours to get there.

(31:02):
It was cloudy visibility about a mile. I knew I
had to go downhill. After about two hours, I got
down to the heavy timber and sat down to rest.
I could hear a motor running hard at times and
then stop. I listened to this for a while and
decided the sound was from a gas donkey. Someone was
logging in the neighborhood. I told them mom, it's a

(31:23):
prospector and was lost. I did not like to tell
them I had been kidnapped by a Sasquatch, as if
I had told them, they would probably have said he's
crazy too. Following day, I went down from this camp
on Salmon Arm branch of secilt Inlet. From there I
got to the Union boat back to Vancouver. This was

(31:44):
my last prospecting trip and my only experience with what
it's known as Sasquatches. I know that in nineteen twenty
four there were four Sasquatches living, might be only two now.
The old man and the old lady might be dead
by this time. Whether or not you believe the story

(32:13):
from Albert Osman about being kidnapped by sasquatch. There are
numerous other stories from people who have also claimed to
be either kidnapped by sasquatch or even more disturbing, having
intimate relations with one that is up next. Plus, when
mine owners cut wages in eighteen seventies Pennsylvania, the molly

(32:34):
Maguires fought back and ultimately won what would become the
first labor war in US history, although they had to
assassinate a couple dozen people to do it. And there
is a scary urban legend from Spain about a bizarre
website that offers you the ultimate horror experience. Apparently the
experience can prove to be lethal. These stories and more

(32:58):
when Weird Darkness return, is there a history of human

(33:23):
beings being abducted by Harry unknown hominids Aside from Albert Osman, Yes,
here's just a short list of a few possible kidnapping
incidents shared by Norwegian cryptozoologists Eric Nuttarred, Spain, Sienra, probably
about eight hundred years ago. It's a baby abduction. An

(33:45):
infant boy was stolen from his nanny, but a swift
rescue party managed to find the boy happily suckling one
of the tits of an animal. The rescue party chased
away the wild woman, the animal and retrieved the baby.
The serena or wild woman was referred to as a bear.
France Savoy the village of Novez sixteen oh two female

(34:08):
abduction cited in riding Already in sixteen oh five, seventeen
year old Antoinette Coulat was hurting animals when she disappeared.
Later the same year, three lumberjacks from the village happened
to work in the mountains, where one of them noticed
a voice from behind a boulder blocking a cave, a
voice that insisted to be the abducted Antoinette coult She

(34:31):
told them about the ugly but amorous monster with enormous strength.
Obviously stole and brought her baskets of bread, fruit, cheese,
linen and thread. That night, the creature intruded the village,
but was ambushed and shot to death. The creature was
a bear, but it had quote a navel like humans,
and almost looked like a human unquote. At Levard Dauphine

(34:56):
District of Isaer late nineteenth century abduction, the young lumberjack
born was about to cross a hill at night to
visit his fiancee when he was taken and slung over
the shoulders of a hairy giant and brought to a
cave with a group of brown, long haired creatures talking
a strange language. The biggest hairy man was about eight

(35:17):
feet and looked almost human and had long arms and
big hands. After several hours, Bourne pulled out his pipe,
which was snatched away, and the following fight over the pipe,
Bourne managed to escape. Locals called such creatures marflots. You'll
note this story sounds a great deal like the nineteen
twenty four kidnapping account of Albert Osman we shared earlier. France,

(35:43):
hot Alps. Late nineteenth century male abduction, A man missing
for days told that he had been abducted by a
hairy forest man a Homa des Bois, and kept in
a cave with his family, a female and two kids.
He was fed some berries, but eventually they lost interest
in him. Spain is Zigyon about nineteen twenty female abduction.

(36:09):
A young couple was tending farm animals in the Sierra
Morena when the female was taken by an ape like
creature when she was washing clothes at a stream. She
was kept in a cave and raped, but escaped. Eventually,
The resulting baby girl, Onka, known as the daughter of
the orangutan, had a hairy body, long arms, and an
ape like mouth. Male wild men are known as Bachuan

(36:33):
or master of the forest. There are also three cases
from Sweden, not really about abduction, but about having relationships
with hairy females out in the forest at night. Here,
the wild women are called Skogra master of the forest.
In Norway there are many local anecdotes about abductions, likely

(36:54):
ancient legends. The Skilgra of Sweden also is known by
several other names. One of them is troll Woman. The
Norwegian match is Hoolder She who was hidden about trolls
being man sized. Trolls actually have only been transformed into
smallish gnomes in the last few decades to fit the
tourist trade. The three Swedish stories about forbidden sex with

(37:17):
the creatures were dug up in three hundred year old
court archives. In the eighteen seventies, the Molly Maguires assassinated

(37:42):
twenty four mind foremen and supervisors and sent coffin notices
to scabs during mining strikes. The secret Society carried out assaults, arsons,
and murders for years before a Pinkerton detective infiltrated the
organization to bring them down from the inside. The Molly
mcguires fought for better working conditions than the deadly mines

(38:05):
of Pennsylvania, but their violent methods caught up with them
in a trial that sent twenty men to the gallows.
Were the mully mcguires vicious murderers or desperate workers fighting
for their rights. The Molly mcguires were a secret society
of Irish mine workers. They borrowed their name from a
secret society back in Ireland, where members dressed in women's

(38:26):
clothes to disguise themselves. According to one legend, a widow
named Molly McGuire led the Irish protesters in a group
called the Anti Landlord Agitators. The gang adopted her name
as their calling card when fighting against English landowners. Like
the Irish Molly maguire's, the American Society fought against injustice,

(38:46):
including their treatment in the mines. The Great Famine drove
over a million Irish immigrants to America in the nineteenth century.
Many businesses discriminated against the Irish, even hanging signs saying
Irish need not apply in Pennsylvania's coal country, many Irish
immigrants took jobs in the mines. The Mulli mcguires first

(39:08):
appeared during the Civil War. Angry at being drafted into
war and frustrated by terrible working conditions, Irish immigrants lashed
out at mine officials. The secret society quieted down in
the late eighteen sixties when the mine workers joined a
labor association, The Workingmen's Benevolent Association WBA, successfully negotiated higher

(39:30):
wages until Franklin B. Gowan, a railroad man, gained a
monopoly over the coal mining industry in Pennsylvania. Under Gowan's
harsh rule, the Molly mcguires reappeared, and so did their
violent methods. Mine workers faced horrific conditions. In the eighteen seventies,
Choykill County employed twenty two thousand, five hundred miners, which

(39:54):
included over five thousand children as young as five. With
few safety regulations, working in the mines took a deadly toll.
Owners also rung profits from the miners by forcing them
to live in company owned housing and shop at company
owned stores. Many workers ended the month owing money to
their employers rather than making any wages. After an economic depression.

(40:18):
At eighteen seventy three, mine owners forced a new contract
on the workers. Pay rates dropped by as much as
twenty percent. In response, the miners went on strike During
the Long Strike of eighteen seventy five, which stretched on
for seven months, the owners and miners battled each other,
and molly mcguires began sending anonymous threats to supervisors. Pennsylvania's

(40:42):
governor even sent troops to break the strike. Miners were
forced to accept the lower pay, but some turned to
violent methods to exact revenge on mine owners. During the
Long Strike of eighteen seventy five, the WBA fell apart,
and the miners quickly realized the legal system offered few
protections to immigrants and members of the working class. The

(41:05):
molly mcguires rose up to fight for the mine workers.
The mully mcguires targeted three groups, mine owners, policemen hired
by the owners, and strike breakers. They threatened scabs who
took over their jobs, and assaulted mine supervisors. As the
strike dragged on, the coal owners created their own police

(41:25):
force to attack the strikers, known as the Pennsylvania Cossacks.
The hired enforcers beat and killed miners. The violence continued,
so Gallan, president of the Philadelphia and Reading Coal and
Iron Company, took more drastic measures. Gallen responded to the
Molly mcguires by calling in the Pinkerton Detective Agency. Allan Pinkerton,

(41:47):
the first private detective in the US, was known for
his brutal methods against strikers. In the second half of
the nineteenth century, mining and railroad owners often turned to
the Pinkertons to act as a private military force. To
undermine the molly mcguires, Pinkerton sent in an undercover detective,
James McParland, an Irish born detective who spent over two

(42:09):
years as an undercover agent in the Secret Society under
the alias James McKenna. McParland joined a local Irish lodge
and eventually gained the trust of the Molly mcguires. McParland
sent regular reports to the Pinkertons, who used his information
to target and kill several miners. In eighteen seventy five,

(42:30):
the police arrested sixty members of the Molly mcguires, who
soon faced trial. James McParland acted as the star witness
during the trials, which lasted from eighteen seventy five to
eighteen seventy seven, but Franklin Gowan also played a central
role as the chief prosecutor, even though as the mine
owner he had hired the Pinkertons to infiltrate the Molly mcguires.

(42:52):
During the trials, in front of jury's with no Irish members,
Gowan built a case against the Molly mcguires outside the
court gallon spread pamphlets featuring his court room speeches. The
evidence presented in court often fell short of legal requirements.
Aside from McParland, most of the evidence was circumstantial or
easily refuted. McParland himself faced an accusation of perjury based

(43:18):
almost exclusively on mcparland's testimony. The trial sentenced twenty men
to death on June twenty first, eighteen seventy seven, a
day known as Black Thursday. Ten members of the Secret
Society faced death together on the gallows. Before the convicted
men faced execution, the Catholic Church excommunicated them, denying the

(43:40):
men last rites or even a Christian burial. One Pennsylvania
judge criticized the trial. A private corporation initiated the investigation
through a private detective agency, a private police force arrested
the alleged defenders, and private attorneys for the coal companies
prosecuted them. The state provided only the court room and
the gallows. The MIND owners and the miners both turned

(44:05):
to violence in the eighteen seventies. The company police fired
into union meetings and killed the wife of a union organizer,
while the molly mcguires assassinated MIND supervisors. But only the
molly mcguires faced legal consequences for their actions. In nineteen
seventy nine, the state of Pennsylvania granted a full pardon
to John Keyho, sometimes called the King of the molly mcguires.

(44:43):
There is a somewhat new urban legend that has been
circulating in schools all over Spain. In whispers and rumors,
people are talking about a strange website called the Blind Maiden.
This legend is almost totally unknown outside of Spain, so
if you've no not heard of it, that's probably why
they say that. Most of the time the website is

(45:05):
offline and you cannot access it no matter how hard
you try. However, according to the rumor, there are three
rules you must obey in order to gain admittance. One
you must be all alone. Two you must turn off
all the lights in your house. Three, you must go

(45:26):
to the website at exactly midnight on a moonless night.
If you satisfy all three conditions, you will apparently be
granted access to the Blind Maiden website. Once inside, they say,
your eyes will immediately be flooded by a never ending
montage of shocking, screaming faces. The pictures are of boys

(45:47):
and girls. Their faces are twisted in tremendous sphere, their
mouths frozen in a silent scream. Their eyes are missing.
The pictures are displayed quickly, flashing up on screen, one
after the other with no explanation. According to the legend,
some lines of Spanish text will appear on the screen.

(46:08):
Roughly translated, the text reads something like this website will
take you to a whole new level of horror, a
horror that will use all five of your senses. You
must be very careful not to click on anything by accident.
You will be faced with a real experience of absolute horror.
Click the accept button to engage actively in the experience,

(46:29):
and then below that are two buttons with the text
accept or decline. At this point you'll probably be very curious.
You'll probably find yourself tempted to click the accept button. Don't.
If you accept the challenge, you will only be apparently
taking your own life in your hands. Click decline and

(46:50):
stay alive. What happens if you click on accept. To
your surprise and horror, you observe on your monitor a
sinister silhouette walking towards your own home. You want to
wake up, You want this to just be a nightmare.
You watch as the figure approaches and enters the same
room where you are sitting. You will see on your

(47:11):
monitor your own back, and then you'll feel a presence
behind you. You'll feel a tap on your shoulder. The
last thing you see before you die will be the
face of the Blind Maiden, staring mercilessly at you with
her horrible empty eye sockets. According to legend, they say
the Blind Maiden will rip out your eyes and take
a snapshot of your face, so that you will forever

(47:32):
be part of the website's picture gallery, which is seen
when somebody first logs on. Here's a rough English translation
of a comment from a Spanish boy who claims to
have accessed the website. Blind Maiden or La donzela Siega,
whatever you want to call it. This urban legend is real,
and I almost suffer the consequences of messing with that

(47:52):
crazy site. The story is that there's a webpage which
you can only enter if you're totally alone with all
the lights off in your home at exactly midnight. After that,
whatever you do, don't click or it says accept the challenge,
because when you do this, you will probably die, probably
within minutes. I didn't take this advice. I did the
opposite and totally accepted the challenge. Right at the moment

(48:16):
I clicked the button, everything I saw on the screen
became so real. I saw a shadow walking towards a
place that seemed to be my home, and I saw
it walk to where I was paralyzed by fear. I
couldn't move a muscle, and then it came to the
door and began to open it. Right then I was
able to move and turned around and saw the door
behind me opening, And then I see this face that

(48:37):
was indescribable. It had no eyes. Then it came closer
and I heard it whispering something I could not understand,
and this face changed, It became gruesome, and with an
expression of terror I will never forget. I ran with
everything I could, and I tripped over something on the floor,
and I hit the edge of my study table and
I fell unconscious. It seems she must have thought I

(48:59):
was dead, because thanks to that I survived. Never again
in my life will I play with the supernatural, and
I'll never underestimate its power again. It's supposedly just a legend,
but I'll leave it up to you to test it

(49:27):
when we're darkness returns. Numerous cultures have images of being
tied to nature, simply called the Green Man. But how
can so many different cultures spanning so many years have
almost the exact same representation of him? But first, The
Azora's Island chain in the Atlantic is set by sailors
to be the site of strange and disturbing events. Some

(49:50):
are so spooped by the waters surrounding these islands they
refuse to go there. That story is up next. The

(50:39):
Azores is a chain of violins in the Atlantic Ocean,
about eight hundred miles west of Portugal. Among sailors, this
region is considered a dangerous place that is under control
of unknown forces. Some are even afraid to cross these waters. However,
it's not superstition that's the cause of people's fear, but
strange and disturbing of events that occurred there. When people

(51:03):
associate a place with unpleasant events, they tend to avoid it,
but sometimes it's not always possible. There are many documented
cases of people who mysteriously vanished into thin air. Science
can often shed light on several strange vanishings, but there
are also events that cannot be easily explained. We would

(51:24):
be ignorant if we couldn't admit that there are many
aspects of the physical world that we are unfamiliar with,
and this is also why we often find ourselves interested
in the unknown. As Albert Einstein once said, the most
beautiful thing we can experience is the mysterious. It is
the source of all true art and science. He to
whom the emotion is a stranger who can no longer

(51:46):
pause to wander and stand wrapped in awe is as
good as dead. His eyes are closed. This topic is
a phenomenon that can hardly be called a coincidence. During
the course of eleven days, several boats were found drifting
in the Azores, a region that even today remains shrouded
in mystery. The weather was calm and the boats were

(52:10):
in excellent condition, but without a single person aboard. What
happened to the crew It was as if they had
mysteriously vanished from the earth. During one of the last transmissions,
one of the persons who disappeared stated he couldn't help
himself because he was under the influence of the cosmic brain.

(52:32):
What could that mean? Was the crew member delusional or
did some unknown force affect his way of thinking. On
June thirtieth, nineteen sixty nine, the British ship Maple Bank
discovered a sixty foot unidentified yacht floating upside down. Little
attention was paid to the incident. It seemed there was
no reason to suspect anything out of the ordinary had

(52:55):
taken place. A few days later, on July fourth, another
British ship discovered a second unidentified yacht. There was no
person aboard, but the yacht was still underway with its
automatic rudder in operation. It did not take long before
the strange incident was reported. Two days later, on July sixth,
the Goler Frost, a Liberian ship, found the Vagabond. The

(53:19):
yacht belonged to the sailor William Wallen, but he was
not on board. In fact, once again the entire yacht
was empty. Three yachts with no cruise found in one week.
It sounds a little too odd to be a coincidence,
and yet this was just the beginning of the mystery.
On July eighth, the British tanker Helisoma came across a

(53:42):
forty foot yacht. There was no sign of the crew.
On July tenth, the Tinemouth Electron was discovered floating empty.
The yacht belonged to Donald C. Crowhurst. In eleven days,
five empty yachts were found in the Azores. What did
all of these peculiar incidents have in common? How can

(54:02):
we explain these strange disappearances that took place in the
Azorrees region back in nineteen sixty nine. It would be
wrong to blame the weather, because the weather conditions were
excellent at that time of year. So what happened to
the cruise? Both William Wallen and Donald C. Crowhurst were
experienced sailors. The crews of the other three yachts were unidentified.

(54:26):
The case of Donald C. Crowhurst is somewhat different, but
it might offer some clues to the disappearances. Crowhurst participated
in a race around the world sponsored by the London
Sunday Times. He was one of the favorites. His ego
prevented him from accepting the thought of losing, though, so
he perpetrated a hoax. He sailed to a point seven

(54:47):
hundred miles west of the Azorres and stayed there. Then
he sent periodic messages to the BBC describing his progress
and whereabouts. He told them that he had just rounded
the Cape Horn and then the Cape of Good Hope,
and later he declared that he was on his way
back to England. Crowhurst managed to deceive the press for

(55:07):
a long time, but everything ends at some point, and
so did Crowhurst's deception. On June twenty fourth, nineteen sixty nine,
Crowhurst received a message that he would be met at
the islands of Sicily and interviewed by the BBC. A
welcome committee was waiting for him. Crowhurst must have understood
that he had lost his game. He decided not to

(55:30):
send any more messages, but he wrote the truth in
his log book. What happened next remains unclear. Crowhurst stayed
on his yacht in the Azores. His log indicated that
something was keeping in there. Crowhurst spoke of God and
a world system in which he was under control of
a cosmic brain On June thirtieth. He finished by saying

(55:53):
that he had made up his mind to die. He
was at peace now when the truth had been revealed.
When Jaque was discovered on July tenth, Crowhurst was not
aboard the boat. His body was never found. What did
Crowhurst mean when he said that he was under the
control of a cosmic brain? Were these the words spoken
by a delusional man? Or was he under the influence

(56:16):
of some unknown external force that somehow prevented him from
physically leaving the region. The Azora's mystery lacks a rational explanation.
If all the crew members had drowned, their bodies should
have been discovered, but no corpse was ever found. The
question remains, what happened to the cruise? Why was no

(56:39):
one aboard the yachts? There are many stories of people
who vanished mysteriously without any trace. In recent years, more
and more scientists have proposed parallel universes as a solution
to many unsolved mysteries. Our world can be surrounded by
a number of parallel worlds that exist next to our
own and our invisible to the naked eye. These parallel

(57:03):
worlds are just as real as our own world. It's
possible that there is a specific location near the Azores
that serves as an invisible opening leading to another dimension.
Perhaps the crews of the yachts disappeared from our world
and entered a parallel universe governed by dimensions and physical
laws unknown to us. After all, there are other laws

(57:25):
and forces at work in the universe, operating on a
deeper level than the ones we are currently aware of.
What really happened near the Azores in nineteen sixty nine
is a mystery that remains unexplained, an enigma spanning thousands

(57:56):
of years. The Green Man is a symbol of mysterious
origin and history, permeating various religious faiths and cultures. The
Green Man has survived countless transformations and cultural diversities, enduring
in the same relative physical form to this day. All
those specifics about his beginnings and his worship are not

(58:16):
fully known do in large part to how far back
and to what initial cultures he can be traced to.
It is a testament to the widespread reach of his
character that he is still remembered and worshiped to this day.
The Green Man is most highly believed to have begun
as a pre Christian entity, a spirit of nature personified

(58:37):
as a man. His earliest images have been dated long
before the coming of the Christian religion, depictions dating back
before the days of the Roman Empire. However, it is
with the coming of the Roman Empire that his images
are noted as spanning religions, as he had been both
within the empire and at its borders, and then similar
versions in other far reaching cultures such as India. Despite

(59:01):
the range in locations of artifacts of the Green Man,
he is most often associated with the society of the
Celts sequestered, particularly in today's Britain and France, because of
the high number of images found in these regions and
the stylised way in which he has been portrayed. The
Green Man is almost always depicted as a man's face,

(59:21):
usually ranging from middle aged to elderly, appearing out of
the wild of forest trappings. His face is always encompassed
by leaves, vines, and flowers, seeming to be literally born
from the natural world. However, the slight variations on his
images come from the exact way in which the natural
world explodes around him. It's common for the Green man

(59:44):
to merely be surrounded by the greenery, hence the name
the green man. But there have been archaeological finds of
images in which the leaves and vines emanate from his mouth, ears,
and other facial orifices, as well as depictions of his
face made ou up completely of nature, facial lines carefully
crafted as vines, with his skin the very leaves themselves.

(01:00:08):
Because of these depictions, the green Man is believed to
have been intended as a symbol of growth and rebirth,
the eternal seasonal cycle of the coming of spring, and
the life of man. This association stems from the pre
Christian notion that man was born from nature, as evidenced
by various mythological accounts of the way in which the
world began, and the idea that man is directly tied

(01:00:30):
to the fate of nature. It is the natural changing
of seasons that presents the passage of time that ages man. Thus,
by depicting the green Man in such a way that
overwhelmingly illustrates man's relationship with nature, highlights the idea to
worshippers that one cannot survive without the other. This union
with nature and mutual reliance upon one another is evidenced

(01:00:53):
historically and archaeologically through man's cultivation and development of the
natural world and the fruit nature thereby provided. Man was
predominantly reliant on nature until recent centuries, so the green man,
as an expression of this close of a relationship also
seems likely and a fairly powerful message. Along with rebirth

(01:01:16):
and reliance, there is one more powerful affiliation. The images
of the green man undoubtedly indicate with the cycles of
the year come the end of the year. With the
cycles of life comes the end of life, and with
the excessive use of nature comes the eventual end of nature.
The green Man's other important, powerful affiliation, then, is that

(01:01:38):
of death and of endings. A fair amount of images
that the green man have been found on graves, his
face an empty skull rather than flourishing man, once again
made out of or exploding with greenery, though there was
no physical face. Archaeologists and art historians have expressed widespread
belief that this is another mask of the green man, linked,

(01:02:02):
as stated earlier, by the logical cycle of man. What
makes the green man green after all, is the signs
of nature that espouse from him, whether it's coming out
of his face or designing his face. Thereby, these skull
and crossbone depictions can logically be linked to this pre
Christian entity. The symbol of the green Man can be

(01:02:23):
summarized in the three RS Rebirth, reliance, and ruin. Archaeological
records link the green Man to these three notions, most
evidently because of the three most important moments of time
they represent. Whether it is the life and death of
nature man or the two affecting one another. It should

(01:02:45):
be understood that much of what is known about the
Green Man is speculation, as mythological records are not utilized
as hard evidence, but rather as examples of the belief
system of pre existing cultures. Nevertheless, the US speculations are
highly likely. Up next on Weird Darkness. In eighteen ninety eight,

(01:03:16):
reports of a brutal killing surfaced in Ontario, Canada, and
it was only then that the settlers finally began to
believe with the local Algonquin tribe had been telling them
about the Wendigo, and two reports of a murder in

(01:03:52):
cat Lake, Ontario, and eighteen ninety eight surfaced in Winnipeg.
Few settlers knew about the wendigo, the worst kind of
evil spirit in Algonquin folklore. To the ancient Algonquin, which
includes Cree, Oujibwe, and Blackfeet of Old Windigo was known
by many names such as Chenou, Austin, Wutiku, and Kiwak.

(01:04:16):
In January, Manitoba Provincial police officers arrested two members of
the village of No Treaty Cree at Lucksoul for killing
their chief, Awa Sakamig. The chief claimed he had been
invaded by Wendigo and begged four villagers to shoot him.
Awasakamig lifted his right arm and showed where to shoot,
said one of the men through an interpreter. The chief's

(01:04:39):
body was taken to the edge of the village, covered
with brush, and destroyed by fire. The two men who
complied with his wishes were later convicted of manslaughter and
sentenced to four months in jail. Back then, the justice
system in Northwest Ontario was the responsibility of Manitoba. The
sacred legends of the Sandy Lake Kree, as told by

(01:05:01):
Carl Ray and James Stephen, claim that demented wendigo is
the most horrible creature in the land of the Kree
and Ojibwe. Legend claims a Kree village at Sandy Lake
Ghost Post was destroyed by fire caused by a wendigo,
which was only a normal human who was taken over
by a savage, cannibalistic spirit. When the ugly creature attacks,

(01:05:22):
it shows men no mercy. This monster will kill and
devour its own family members to satisfy its lust for
human flesh. The first report of a wendigo in Manitoba
occurred at Norway House in nineteen thirteen, when a young
Cree woman became delirious and began speaking in a language
unknown to her family and friends. According to legend, the

(01:05:45):
Kree people hanged the woman from a tree and buried
her body under a pile of rocks to prevent the
wend to go from escaping and invading into other villagers.
The story ran rampant through the fur trade, but despite
a long investigation, no charge were laid by the RCNP.
At lach Lurane in northern Saskatchewan, an insane man is

(01:06:06):
said to have beaten his wife and child to death
with a club. The village voted to state the man
naked in the bush to be stung to death by
mosquitoes to make sure wendigo did not remain The village
was burned and the people moved. Mounties also received word
that a father compelled his daughter to chop off his

(01:06:26):
head after he claimed to have been invaded by wendigo.
The legend claimed the father sharpened his axe, took his
daughter into the woods, and commanded her to cut off
his head. When she refused, she was threatened with death.
If you don't kill me, I shall kill all of you.
A wendigo has come into me, and I must do
what he tells me. He tells me that you must

(01:06:48):
kill me to stop me from killing you and your
brothers and sisters. When the man placed his neck across
a log, the daughter chopped off his head. The demented
man was buried with his head by a side. In
order to trap the wendigo, the log used as a
chopping block, was set on top of the grave and
covered with stones. Other legends claimed the bodies of people

(01:07:10):
invaded by Wendigo were chopped into pieces because of the
belief that if the evil spirit was abused, it might
think twice about entering another human. The last reported wendigo
siding in Manitoba occurred in January nineteen thirty four at
Lac Rochet, three hundred twenty five miles north of the passe.
The RCMP dispatched Sergeant Percy Rose to investigate after reports

(01:07:34):
that a man had been left outside to freeze to death.
The story goes that the victim became violent and abused
his fellow trappers as they returned to base camp, located
about forty miles north of Reindeer Lake. Mountings. Were told
that the man became so violent that his companions were
forced to tie the man to his sled for the
trip home. The party was so afraid the man had

(01:07:56):
been invaded by a wendigo, they left him tied to
a sled overnight and defroze to death. RCMP also heard
the leaders of the party left the demented man tied
to a sled because they feared When to Go would
enter the shelter and invade their bodies. No reports of
charges could be found. There have been no recent sightings

(01:08:17):
of a wind to Go, but that doesn't mean ones
not ready to take on the form of a half beast,
half man and again begin to feast on human flesh
and blood. Thanks for listening. If you like the show,

(01:08:41):
please share it with someone you know who loves the
paranormal or strange stories, true crime, monsters, or unsolved mysteries
like you do. All stories in Weird Darkness are purported
to be true unless stated otherwise, and you can find
source links or links to the authors in the show notes.
Vanishings around the Azores was written by Ellen Lloyd for
Ancient Pages. Kidnapped by Sasquatch was by Lauren Coleman for Cryptomundo.

(01:09:07):
The Albert Ausmann Bigfoot Abduction was written by John Green
from the book Sasquatch. The Apes among Us. Horror of
the Wendigo was posted at c News. The Blind Maiden
is written by Christina Skelton. Inside the Molly Maguires was
written by Genevieve Carlton for All That's Interesting and Digging
into the Roots of the Green Man is by Riley

(01:09:29):
Winters for Ancient Origins. Again, you can find links to
these stories in the show notes. We're Darkness is a
production and trademark of Marlar House Productions. And now that
we're coming out of the dark, I'll leave you with
a little light Psalm one, verse six, for the Lord
watches over the way of the righteous, but the way
of the wicked leads to destruction and a final thought,

(01:09:54):
I salute those people who smile despite all of their problems.
I'm Darren Martler. Thanks for joining me in the weird darkness.

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