Etty female. In the footsteps of a Bigfoot or a trip to Tkhina is ordinary and incredible. Captive from Tkhin

HISTORY OF ZANA (ABKHAZIAN YETI AND ITS MODERN DESCENDANTS) The article tells about the life of a relic hominoid female among people. In the chronicle of Bigfoot, the mention of a creature named Zana occupies a prominent place. The history of Zana was studied by scientists A.A. Mashkovtsev and B.F. Porshnev. Zana is a captured and tamed female hominoid. She lived at the end of the 19th century, she was buried in the village of Tkhina, Ochamchira region. Many centenarians of this village, in particular, over a hundred, Lamshatsv Sabekia (about 105 years old), his sister Digva Sabekia (about 120 years old), Kuona Kukunaa (about 120 years old), Alyksa Tsvizhba (about 130 years old), Shamba (about 100 years old) knew Zana and could describe in detail. “Perhaps there is no house in the vicinity,” wrote B.F. Porshnev, “where family memories of Zan would not be preserved.”

The date and place of Zana's capture are not exactly known. According to one version, it was hunted in the mountain forests of Zaadan, according to another - near the sea coast of the current Ochamchira region or even further south - in present-day Adjara. In favor of Adzharia, the nickname "Zana" speaks, which is similar to the Georgian "zangi" - dark-skinned, black. When they tied her up, Zana resisted violently. They beat her with clubs, filled her mouth with felt, put a log-block on her feet. She was resold several times before she turned out to be the property of the nobleman Edgi Genab, who took her, bound, to his estate in the village of Tkhina, on the Mokvi River, 78 kilometers from Sukhumi. First, Genaba placed Zana in a very strong corral of vertical logs. Food was lowered to her there without entering, as she behaved like a wild beast. Zana dug a hole in the ground for herself and slept in it. In such a completely wild state, she remained for the first three years. But little by little she was tamed, and she was transferred to a wicker fence under a canopy away from the house, where at first they were kept on a leash, later they sometimes began to let her go free. She did not go far from the places where she received food. She did not like to be in a warm room, all year round in any weather she lived in the courtyard under a canopy, where she again dug herself a hole or a hole for sleeping. Curious villagers approached the fence, shook it with sticks, which it sometimes tore out with fury. She drove away children and domestic animals by throwing stones and sticks at them. Zana's skin was black or dark gray, her whole body from head to toe, and especially in the lower part, was covered with black-reddish hair, but not very thick. There was almost no hair on the feet. The palms were completely hairless. On the face they were very rare, small. On the other hand, on the head, like a papakha, a matted shock of black, coarse, shiny hair towered, descending in a mane to the shoulders and back. Like all hominoids, Zana did not have the ability to speak. For dozens of years lived here, I have not learned to pronounce a single Abkhaz word. Sometimes she muttered, made inarticulate sounds, and in irritation - screams. Her hearing was acute. She went to her name, carried out some commands of the owner, was afraid of his shouts.

Zana was very tall, massive: exorbitantly large breasts, which is generally characteristic of female hominoids, hanging down to the stomach, a high thick backside, muscular arms and legs, but the shin from the knee to the ankle was of a strange shape - without a thickening in the middle. The fingers on the hands were thicker and longer than human ones, on the legs they could move apart widely. When she was irritated, her thumb moved especially. She had an amazing face. It was frightening. Broad, high cheekbones, with large features. Flat nose, with large upturned nostrils. The lower part of the face pushed forward like a snout. Wide mouth, large teeth. Unnaturally protruding nape. On a low forehead, the hair began from the very eyebrows - shaggy, thick. The eyes had a reddish tint. Sometimes Zana suddenly began to laugh, exposing her white teeth. No one noticed her smiling or crying. Her strength and stamina were enormous. Zana could run faster than a horse. She swam across the turbulent Mokvi River even in flood, and in the cold spring, which still bears her name, she swam in summer and winter. She easily lifted it with one hand and carried a five-pound bag on her head uphill from the mill. Clumsily, like a bear, she climbed trees for fruits and walnuts. To eat grapes, she pulled a whole vine to the ground. In the heat, she lay down with the buffaloes in the water of the source. At night, she went out to roam the surrounding hills. She defended herself from dogs and, if necessary, with huge sticks. She treated stones strangely: she broke them, knocking against each other. Zana was able to learn a little from people, remained semi-tamed. Sometimes she entered the house and even called her to the table, but she obeyed only the owner - Edgy Genabu, and the women were afraid of her and approached only when she was in a good mood. In irritation and rage, Zana was terrible, biting. The owner knew how to calm her down. She didn’t attack the children, but she scared them, and the children in the area were frightened by Zana. The horses were afraid of her. Zana ate everything that was given, including hominy, meat, and always only with her hands. From wine came in a good mood, then fell asleep in a swooning sleep. She always slept in a pit, did not cover herself with anything, but she liked to dig into the warm ashes from an extinct fire. The most important thing that Zan managed to teach is to carve fire from flint on tinder-lichen and fan it. But further than this, her labor education, in essence, did not go. She was only trained to follow simple orders with a word or gesture: turn hand millstones, bring firewood or water from a source in a jug, take it to a water mill to the river and deliver bags from there, take off the owner’s boots. That's all. Zana did not become human. But she became the mother of people - and this is the most amazing thing in her story. The Neanderthal woman was repeatedly pregnant by various men. She gave birth without any help. Carried to rinse the newborn in water, even if it was ice cold. But the mestizos could not stand this forest ablution and perished. Later, people began to take the newborns from Zana in time and feed them.

The youngest son of Zana - Khvit

Raya is the granddaughter of Zana (daughter of Khvit) * * * * * And then a miracle happened four times: two sons and two daughters of Zana grew up as people - full-fledged people with speech and mind, though possessing physical and mental oddities, but quite capable of work and social life. The eldest was named Janda, the eldest daughter - Kodzhanar, the second daughter - Gamasa (died in the twenties of the XX century), the youngest son - Khvit (died in 1954). All of them, in turn, had offspring that settled in different places of Abkhazia. "Two of Zana's grandchildren - the son and daughter of Khvit from his second marriage with a Russian, I visited in 1964 in the city of Tkvarcheli, where they work at the mine," writes Boris Fedorovich. - Rumor claims that Edgi himself was the father of Gamasa and Khvit Genaba. But they were recorded during the census under a different surname. It is significant that Zana was buried in the family cemetery of the Genaba family, that these two younger children were raised by Edgi Genaba's wife."

Raya - Zana's granddaughter with her son (great-grandson of the "snow woman") * * * * * Gamasa and Khvit were powerfully built people with darkish skin and some other, as it were, Negroid features. But they inherited almost nothing from Zana from Neanderthal traits: the complex of human traits turned out to be dominant. Khvit, who died at the age of 65-70, was described by fellow villagers as a person with only slight deviations from the norm. With dark skin and large lips, the hair, unlike the Negroid race, was straight and hard. The head is small in relation to the size of the body. Khvit beyond measure was endowed with physical strength, intractable, pugnacious, violent disposition. As a result of clashes with fellow villagers, Khvit's right hand was cut off. However, his left was enough for him to mow, to cope with collective farm work, even to climb trees. He had a high voice and sang well. He was married twice and left three children. In his old age, he moved from the countryside to Tkvarcheli, where he died, but he was buried in Tkhina, near the grave of his mother, Zana. Gamasa, like her brother, was much stronger than ordinary people. Her skin was very dark, her body was hairy. The face was hairless, but there was growth around the mouth. Gamasa lived to the age of sixty.

“From my first glance at the grandson and granddaughter of Zana - Shalikua and Taya (Ray), - Boris Fedorovich continues his story, - the impression of a slight darkness of the skin, a very softened Negroid appearance, struck. Shalikua has unusually strong jaw muscles, he is famous for: he can hold in the teeth of a chair with a sitting person and at the same time dance. Shalikua is endowed with the gift of imitating the voices of all wild and domestic animals. This is all that Boris Fedorovich Porshnev learned about Zana - a relic hominoid, paleoanthrope, Neanderthal (popularly - Bigfoot) and her offspring.

DNA analysis shows that the two-meter serf Zana, who could overtake a horse, was not a person. Hundreds of researchers, theoretical scientists and science fiction writers have devoted their lives to searching for the sensational Bigfoot. However, the leading geneticist believes that he has found evidence indicating that this person (more precisely, a woman) is not just a myth.

Professor Bryan Sykes of Oxford University argues that a huge woman named Zana, who lived in Russia in the 19th century and looked like "half ape, half man", could be a famous yeti.

Witnesses said that this woman, found in the Caucasus Mountains between Russia and Georgia, had all the features of a "wild animal" and was covered with thick reddish hair. Experts believe that a wandering "wild woman" was found in the remote Ochamchira region in the Republic of Abkhazia. In the 1850s, she was captured by a local merchant who hired a group of hunters to track her into the mountains and put her in chains. Professor Sykes states that Zana was kept "in a pit surrounded by sharpened stakes" and sold from hand to hand until she fell into the service of Prince Edgi Genab.

This monkey woman had at least four children with local men, and according to the Times, some of Zana's descendants still live in the area.

Sykes made his startling discovery when he analyzed samples of saliva taken from six of Zana's living relatives and the teeth of her deceased son Khvit. The analysis showed that they all have the right amount of African DNA, and therefore Zana was "100% African", but, surprisingly, she does not resemble any known group.

She looked like a wild animal, "the most terrible feature of which was the expression of her face - it was not human, but animal," one Russian zoologist wrote in 1996. This scientist, who collected eyewitness accounts of Zana, wrote: "Her strength and endurance were enormous." She could overtake a horse and “swim across the turbulent Moskva River (as the text apparently refers to the Mokvi River - approx. Per.) Even in flood, when the water rose to its highest point.”

Some claim that she was a runaway slave from the Ottoman Turks, but Professor Sykes states that her "unparalleled DNA" refutes this theory. He believes that her ancestors left Africa more than 100 thousand years ago and lived in the Caucasian wilderness one generation after another.

Over time, Zana was tamed by the prince, who bought her and kept her as a servant in his estate in the Abkhazian village of Tkhina. From the eyewitness accounts preserved in the record, it becomes clear that she was incredibly strong, slept on the street and ran naked around the estate until her death, which occurred in 1890.

Some of Sykes' colleagues question his other discoveries, such as that the yetis seen in Bhutan could actually be unknown breeds of bears. Despite the lack of solid evidence from analysis of the alleged "yeti hair," the professor says he has a strong sense of "something like that" after talking to dozens of witnesses. Sykes says he does not know who is the best candidate for the title of the surviving race of "monkey people" - Yeti, Bigfoot or Almasty in Russia. He says, “There are a lot more people looking for Bigfoot. But I believe that the most likely candidate is either the Yeti or the Almas, who live in hard-to-reach and sparsely populated areas.”

The first stories about the yeti appeared before the 19th century among Buddhists, who believed that this creature inhabits the Himalayas. They described a mysterious beast that looks like a monkey and carries large stones in its hands, which it uses as a tool and weapon, and also makes whistling sounds.

In 1832, a traveler published in the Journal of the Asiatic Society of Bengal an account of his campaign in Nepal. He wrote that he saw a tall bipedal animal, covered with long dark hair, which, as it seemed to him, fled from him in fear.

The term "Bigfoot" appeared in 1921, when Lieutenant Colonel Charles Howard-Bury published a book called Mount Everest The Reconnaissance (Mount Everest. Intelligence).

Interest in the bigfoot intensified in the early 20th century, when tourists began to travel to the region in an attempt to catch it. They reported very strange footprints in the snow.

The Daily Mail in 1954 organized a hike to Everest called "Expedition to Bigfoot". During the expedition, climbers leader John Angelo Jackson photographed ancient yeti drawings and huge footprints in the snow. They also managed to find hair samples - it is believed that from the head of a yeti.

British climber Don Williams claimed to have seen the creature in 1970 while climbing Annapurna. According to him, while searching for a parking space, he heard strange screams, and his guide said that it was a yeti screaming. That night, he saw a dark silhouette wandering near the parking lot.

Recently, there have been more and more reports of Yeti sightings, and scientists who organized a conference on this topic in Russia in 2011 said that they are 95% sure that Bigfoot exists.

In 2013, one scientist said that the Yeti is a distant relative of the polar bear, which was thought to be extinct for over 40,000 years. However, the researchers proved that the hair samples analyzed actually belong to a modern polar bear, as well as a rare breed of bear that lives high in the mountains.

Zana - a huge furry "Caucasian prisoner" who lived in Abkhazia, really was a "snowman". Genetic analysis carried out in the West, revealed that the creature belongs to relic hominoids

Not quite human

The influential British newspaper The Times reported on the results of a study conducted by Professor Bryan Sykes of the University of Oxford. The scientist conducted a genetic analysis of the remains obtained from Abkhazia. And he came to the conclusion that they are not entirely human, but belong to a certain subspecies, whose representatives are only half human. And they may well be "snow people". Or the Yeti, as they are called in the West. In addition, genetically they vaguely resemble blacks who lived in Africa more than 100 thousand years ago.

According to Sykes, we are talking about Zana, a 2-meter hairy woman who lived in Abkhazia in the century before last. The legend about her still circulates. So, the professor believes that Zana is by no means a mythical creature, but quite real - a "snow woman".

The results are impressive, - says Igor Burtsev, Ph.D. in History, director of the International Center for Hominology - one of those scientists thanks to whom the scientific world became aware of Zan. He searched for her remains, but did not find it. I found only the grave of one of the sons of Zana - Khvit. Samples of his skull were handed over to Western scientists more than 10 years ago. In 2011, Sykes also received blood samples from living descendants of Zana.

Igor Burtsev with the skull of Khvit - the son of the "snow woman".

Caucasian captive

The descendants of the "snow woman" still live in the village of Tkhina in the Ochamchira district of Abkhazia - this is 78 kilometers from Sukhumi. Their ancestors - that is, "snow people" are called ocho-kochi here - this is in Mingrelian. And abnauu is in Abkhazian. They say that once they were full of them in the mountain forests. I even had to exterminate.

In 1962, Moscow professor Alexander Mashkovtsev wandered into these remote places. Heard a lot of amazing stories about the wild inhabitants of the mountains. I retold them to the internationally recognized cryptozoologist Boris Porshnev. He dug deeper and found people who personally saw the Bigfoot caught here. And even talked to him. That is, with her - a "snow woman" named Zana. At that time, eyewitnesses were already well over a hundred years old. But the elders remembered everything.

This is the story that opened up before Boris Porshnev. The pre-revolutionary leader of Abkhazia, Prince D. M. Achba, with his retinue, hunted in the forests on Mount Zaadan. And once again I saw a furry giant. Ordered to catch him in the end. What the servants did in an original way. One of them took off his pants that smelled of sweat and left them in a conspicuous place. "Bigfoot" -abnauyu- came to the smell. And while he was busy with his pants, the hunters who jumped out of the ambush tied him up.

Abnauyu turned out to be a two-meter-tall female with exorbitantly huge mammary glands. Her whole body, especially the lower part, was covered with thick dark brown, like a bear, hair about half the length of a palm. Where it had rubbed, dark gray skin showed through. Like a frightened negra. The figure was massive, muscular, butt - large and high. And the lower leg is somehow thin. Feet - huge, wide, with long fingers, which had the ability to move apart widely. Hair grew on the face, but sparse. Almost black head of hair in front resembled a hat with curly curls. Started almost from the eyebrows. And behind the mane descended to the back. The eyes were red. The lower part of the face protruded forward - like a pig's snout.

Achba presented the “Snow Woman”, which was called Zana, to his friend Prince Chelokua - all the aksakals remembered this. And he gave Genab to Prince Eje. He brought the "Caucasian captive" to the village of Tkhina on the Mokvi River - to his possessions. This is where the fun began.

What a woman! Two-meter!

According to local residents, during her stay in the village of Tkhina, Zana gave birth at least 5 times. So, something attracted local men in a sexual sense. But it seems that she herself was not averse. After all, it is naive to believe that you can rape a two-meter athlete. Most of all, she loved to swim in a mountain river - she swam several times a day. And...drank. The prince taught, who became, according to the legends, Zana's first lover.

Most likely, the relative cleanliness of the abnayu, some relaxation from wine, on the one hand, and the lack of human women in the mountains, on the other, played a decisive role in establishing interspecies intimate contacts.

The first time I came to Tkhina in 1975, - says Igor Burtsev, - in order to find the remains of Zana. But no one knew exactly where she was buried - the old cemetery was almost razed to the ground. But I was shown the grave of her son, Khvit, who died in 1954 at the age of 67. And they introduced him to his daughter - Raisa Khvitovna, the granddaughter of the "snow woman". She was born in 1934. She worked as a postman. “They found a grandmother in the forest,” Raisa calmly told me so. At the very same - Negroid features, slightly curly hair and grayish skin.

Surname Yeti Sabekiya

Zana's first baby - sort of like from a prince - died immediately after birth. The mother plunged him into ice water. The baby, who was not so resistant to severe trials, did not survive the ritual, apparently common among the abnauy. The next children from Zana were immediately taken away so as not to catch a cold. As a result, her two daughters - Gomaza and Kodzhanir - and two sons - Janda and Khvit survived. But only the last remained in the village and lived in full view of the people. Where his brothers and sisters went is unknown. Khvit was married twice. The last time - on the Russian woman Maria. Raisa was born from this marriage.

I was lucky to talk with the last eyewitness, - says Igor Burtsev. - Local long-liver Zenob Chokua buried Khvit. Found alive and his mother. At that time he was a boy, but he remembers Zana well. And Khvita, who also stood at two meters, but was not so woolly. Zana's last lover, a shepherd by the name of Sabekia, "recorded it on himself". He himself died in the 30s - immediately after the census. However, before his death, he told both his wife and his eight children, they say, there was a sin. And he is the real father of Zana's youngest child.

Raya - the granddaughter of the "snow woman"

Only many years later, Burtsev managed to obtain permission from local authorities and relatives to excavate. He organized an expedition, opened Khvit's grave and brought his skull to Moscow. At the request of Western colleagues, he transferred samples for research to the USA and Europe.

How many years Zana lived and from what she died is unknown - she died between 1880 and 1890. But until the last days, she did not change outwardly. She did not turn gray, did not lose any of her teeth - white, large and strong, she retained her physical strength.

And I never learned to speak. Could abruptly scream, mumble, growl. When she was happy, she let out a thin metallic laugh. And she never smiled.

INSTEAD OF A COMMENT

A half-witted black woman?

Briefly, the story of Zana was described even by Fazil Iskander in his work “Parking of a Man”. And through the mouth of his hero Viktor Maksimovich Kartashov, he essentially set out his version of the origin of the “snow woman”. Like, she was a large, but mentally retarded local resident who fled to the mountains and finally went wild there.

And personally, I'm embarrassed, - I say to Burtsev, - Zana's dark skin. Maybe she was also a black woman?

I checked this version, which, by the way, was defended by Sukhumi ethnographers, - Igor Dmitrievich answers. - Indeed, even under Peter I, several dozen “Araps” were brought to Abkhazia from St. Petersburg - that was what people from Africa were then called. Their descendants are still alive. That is, blacks are not a curiosity for Abkhazia. And eyewitnesses unanimously stated: “We know blacks - we saw them. No, Zana was definitely not a black woman, she was all hairy and wild.

Wool, of course, is a key point in Zana's reckoning among the "bigfoot", I continue. - And here is what Iskander writes about this: “But even here it is possible that the old people who told scientists about Zan could use a trick. Noticing the passionate desire of scientists that Zana be covered with wool, as befits a Bigfoot, they could assure scientists that Zana was covered with excellent wool, no worse than a good sheep.

Alas, there are no living witnesses left, - Burtsev answers. - Zana's grave has not been found. While I believe in those legends that I myself have heard.

Well, the legends have finally been confirmed. With intent, as they say.

An excerpt from Igor Burtsev's book:

History of Zana

B. F. Porshnev describes the first part of the history of Zana and his search for her remains in the documentary story “The Struggle for Troglodytes” (it was published in 1968 in the Kazakh magazine “Prostor”). The story of Zana was recreated by him according to the stories of people who personally saw her. She was buried in the 80-90s of the nineteenth century, but A. A. Mashkovtsev and B. F. Porshnev found more than a dozen of those living among the inhabitants of the village and the surrounding area. Those who were at the same time, and others, those who are over eighty years old, especially over a hundred, knew Zana for a long time and could learn a lot from their memory. Zana Lamshatsv Sabekia (age - about 105 years old), his sister, Digva Sabekia (over 80 years old), Nestor Sabekia (about 120 years old), Kuona Kukunava (about 120 years old), Alyksa Tsvizhba (about 130 years old), Shamba (about 100 years). Perhaps there was no house in the vicinity where family memories of Zan would not be preserved. BF Porshnev gives a summary of all the records brought together. Here she is.

The date and place of Zana's capture are obscure. According to one version, she was caught in the mountain forests of Zaadan, according to another - near the sea coast of the current Ochamchira region or even further south - the current Adjara. In favor of Adjara, the nickname “Zana” speaks, which is similar to the Georgian “zangi” - dark-skinned, black. It was not by chance that they overtook her, the catchers hunted for her. When they tied her up, Zana violently resisted, they beat her with clubs, filled her mouth with felt, put a log-block on her legs. Perhaps it was resold before it ended up in the ownership of the sovereign prince D. M. Achba in the Zaadan forests. Then the captive came to his vassal X. Chelokua. Even later, she was received as a gift by visiting nobleman Edgi Genaba, who took her bound to his estate in the village of Tkhina, on the Mokvi River, 78 km from Sukhumi. The date of its appearance here is unknown, but from this point on, the information of local informants becomes concrete. First, Genaba placed Zana in a very strong corral of vertical logs. Food was lowered to her without entering, as she behaved like a wild beast. Zana dug a hole in the floor for herself and slept in it. In such a completely wild state, she remained for the first three years. But little by little she was tamed, and she was transferred to a wicker fence under a canopy away from the house, where at first they were kept on a leash, later they were released into the wild. She did not go far from the places where she had learned to get food. She could not live in a warm room, she remained all year round in any weather in the yard under a canopy, where she again dug herself a hole or a hole for sleeping. Curious villagers approached the fence, shook the abnayu with sticks, which she sometimes pulled out with fury. She drove children and pets away from her, throwing stones and sticks at them.

Abnayu's skin was black or dark gray, her whole body from head to toe and especially abundantly in the lower part was covered with black-reddish hair, they were in places the length of the width of the palm, but not very thick. At the feet, the hair was almost gone. The palms were completely hairless. On the face they were very rare, small. On the other hand, on his head, like a hat, rose a disorderly, matted mop of completely black, coarse, shiny hair, descending like a mane over his shoulders and back.

As everyone knows, Zana did not have a human speech. For dozens of years lived here, I have not learned to pronounce even one Abkhaz word. She could only mutter, make inarticulate sounds, and, in irritation, incomprehensible cries. Her hearing was sharp, she went to her name, carried out some commands of the owner, was afraid of his shouts.

Abnayu was very tall, massive, wide. Oversized breasts. High fat ass. Muscular arms and legs, but the shin from knee to ankle was oddly shaped, without any thickening in the middle. The fingers on the hands were thicker and longer than human ones. On her feet, the toes had the ability to move apart widely (including when she was irritated), the big toe was especially moved away.

Zana's face was amazing. It was frightening. Broad, high cheekbones, with large features. Flat nose, with large upturned nostrils. The lower part of the face pushed forward like a snout. Wide mouth, large teeth. Somewhat unnaturally protruding nape. On a low forehead, the hair began from the very eyebrows - shaggy, thick. The eyes had a reddish tint. But the most terrible: the expression of this face was not human, but animal. Sometimes, though rarely, Zana burst out laughing suddenly, revealing her white teeth. No one noticed her smiling or crying.

Having lived for very long years, first at Achba, then at Genaba, Zana miraculously did not physically change until old age and death: she did not have gray hair, her teeth did not fall out, she retained her full strength. And her strength and endurance were enormous. Zana could run faster than a horse. She swam across the turbulent Mokvi River even in flood, and in the cold spring, which still bears her name, she swam in summer and winter. She freely lifted it with one hand and carried a five-pound bag on her head uphill from the mill. Clumsy, like a bear, but freely climbed trees for fruit. Powerful jaws easily gnawed walnuts.

What strange instincts and habits her body concealed! To feast on grapes, she pulled down a whole vine, curled onto a tall tree, to the ground. With buffaloes, she lay down to cool in the water of the source. At night, she often went to roam the surrounding hills. From dogs and in other cases, she used huge sticks. She strangely liked to do something with stones: she knocked against each other, broke them. Was it really upholstered with a pointed point of the Mousterian type, which was made by fossil Neanderthals, found in 1962 by A. A. Mashkovtsev just on the hill where Zana wandered? For the time being, it must be assumed that this is a mere coincidence.

Zana learned very little from humans. She remained only half-tamed. And in winter, she preferred to remain naked, as she was caught in the forest. The dress she wore was torn to tatters. However, she was partly accustomed to the loincloth. One of the previous owners made her a brand on her cheek and holes in her earlobes. Sometimes she entered the house, and even called her to the table, but in general she obeyed only the owner - Edgy Genabu, and women were afraid of her and approached only when she was in a good mood. In irritation and rage, Zana was terrible, biting. The owner knew how to calm her down. She didn’t attack the children, but she scared them, and the children in the area were frightened by Zana. The horses were afraid of her. Zana ate everything that was given, including hominy (a thick corn porridge that replaces bread for Abkhazians), meat, always only with her hands, with monstrous gluttony. From wine came in a good mood, then fell asleep in a swooning sleep. Zana always slept in a pit, hiding behind nothing, but she loved to dig into the warm ashes from an extinct fire. The most important thing that Zan managed to teach: she could carve fire from flint to tinder-lichen and fan it - it was so similar to the innate knocking of stone on stone. But further than this, her labor education, in essence, did not go. She was only trained to follow simple orders with a word or gesture: turn hand millstones, bring firewood or water from a source in a jug, take it to a water mill to the river and bring bags from there, take off the owner's boots. That's all. They tried to teach her to plant vegetables and other plants, but she imitated the show senselessly and herself spoiled everything she did. She couldn't hold her seat. As you can see, Zana did not become a person.

But she became the mother of people, and this is the most amazing side of her story. important for genetics. Repeatedly, the Neanderthal woman became pregnant, possibly from various men, and gave birth. She gave birth without any help. Carried to rinse the newborn in water, even if it was ice cold. But the mestizos could not stand this forest ablution and perished. Later, people began to take away newborns from Zana in time and feed them ...

According to B.F. Porshnev, Zana had at least four children. The youngest - Khvit - died in 1954 at the age of 65-70 years, and the place of his burial is reliably known.

Many inhabitants of those places well remembered and described Khvit. He was powerfully built, with darkish skin and some other, as it were, Negroid features. As a result of a skirmish with fellow villagers, Khvit's right hand was cut off. However, the left was enough for him to mow, cope with the work, even climb trees. He had a high voice and sang well. He was married twice, leaving three children. In his old age, he moved from the countryside to Tkvarcheli, where he died, and they brought him back to Tkhina to bury him and buried him near the grave of his mother, Zana.

Porshnev describes the impression that the children of Khvit made on him - the son of Shalikua and the daughter of Taiya (actually Paradise) - a slight darkness of the skin and rough features. Shalikua had unusually strong jaw muscles, fame followed him: he could hold a chair with a seated person in his teeth and at the same time dance. Shalikua was endowed with the gift of imitating the voices of all wild and domestic animals.

Twice organized by B.F. Piston excavations. But unsuccessfully. In his opinion, it was possible to find only the descendants of Zana, but not herself. B.F. Porshnev ends his story with these words: “But you need to look for the remains of Zana only within a radius of five to seven meters, at a depth of one and a half meters. This story is not over. Am I destined to complete it? Or someone else?

After reading The Fight for the Troglodytes, I took it upon myself to continue this story. Moreover, due to circumstances, I did not agree with Boris Fedorovich, for which he later became very angry with me. So, in the summer of 1971, I went to Sukhumi. By the way, I stayed with the family of my old acquaintances, the Kivelidi Greeks, with whom I lived in the same yard in Samarkand as a child. I was given shelter by the mother of the same Ivan Kivelidi, who later became a well-known Moscow businessman and was poisoned by competitors.

There I found Yuri Nikolaevich Voronov, a well-known and respected archaeologist in Abkhazia, who devoted his life to recreating the rich and original history of the Abkhazians. He literally put it down, because later, being the vice-premier of the government of Abkhazia, he was shot at point-blank range on the landing near his apartment. And a few months before that, his house, which kept priceless materials and exhibits (artifacts), was looted by the enemies of Abkhazia. He then interested me as a person who participated in the excavations undertaken earlier by Porshnev. From him I learned many detective details about those excavations that were accompanied by disappearances, appeals to the police and the subsequent discovery of bones, numerous libations in the spirit of hospitable Abkhazians, conflicts with local scientists and other adventures.

Meeting with Yu.N. Voronov took place in an exotic setting, in a deep and complex karst cave near the village of Pskhu on the Bzyb River. He then supervised the extraction from the depths of the cave of the petrified bones of cave bears that lived in those parts about ten thousand years ago. And the consultant of the group was a zoologist-paleontologist from the Tbilisi Institute of Paleobiology, Professor Nikolai Iosifovich Burchak-Abramovich, well-known in archaeological and zoological circles. He advised in Sukhumi the employees of the local museum of local lore and its branch - the New Athos cave. Previously, we had a lively correspondence, since he also searched for hominoids in the south of Azerbaijan, in the Talysh mountains, where I did the same, but we did not personally know each other. Actually, I came to Sukhumi from Talysh hoping to see him, and only then the intention arose to look for Zana. I also met him for the first time at the same cave. (There is a photo at the cave with Voronov)

Later, through Voronov, I met another participant in the previous excavations, local historian Vladimir Sergeevich Orelkin, a historian, linguist, artist and, in general, a very interesting person. He had previously been repressed, spent many years in the camps and now suffered from very severe headaches. He rendered me an invaluable service, not only telling in detail about the area where the cemetery was located, but also providing a number of documents - plans for the location of the opened graves, autopsy reports with accompanying sketches and even photographs, etc.

So, with the help of these authoritative personalities, I once again managed to excavate at an abandoned family cemetery, where Zana was also supposedly buried. This was approved by the local authorities. I must say, the locals enthusiastically responded to the call to help in the search. Their cordiality and hospitality even, I would say, overflowed. Almost every day I started with a long feast full of “what God sent”, after which it was practically possible not to start work. In the end, it was necessary to establish a strict order: at least until the middle of the day - no, no ... The local youth helped to cut down the thorny bush, which covered the entire territory of the abandoned cemetery. Valery Salakaya, a young foreman from the collective farm, helped our work by giving me two working guys, for which I am grateful to him. Other older people gave advice on where to look for Zana's grave. They reasoned as follows: since Zana was wild, not baptized, she should be looked for down the slope from the rest of the graves, and the grave should not be oriented like everyone else. But below, it seemed, there was an untouched surface with thickets of thorns, and besides, there was a dirt road in the immediate vicinity, and there could hardly have been graves there.

Igor Burtsev is trying to get to the bottom of the remains of the "snow woman".

Since those places in the center of the cemetery where Zana’s grave was previously supposed to be found had already been excavated, we went “from the other end”: judging that her son should have been buried somewhere near his mother, I began the search from his grave. And, having removed the sod from the surface around Khvit's grave, less than a meter from it, we found a dark spot on the ground, indicating that there was some kind of old, long-forgotten grave. The grave was about two meters long, with partially preserved “coffin” boards - these were just rough segment boards (croakers) that were located across the grave, there was one side wall, and the “lid”, apparently, was inclined and was also formed by transverse boards. The excavation was filled almost to the brim with groundwater, they had to be scooped out. But the bones, or rather, what was left of them, were in thick sticky clay. In the heads there was a mirror measuring seven by four centimeters, and in the legs, perhaps the most valuable exhibit: galoshes with a well-preserved stamp: "Partnership" Conductor ", 1888" , and further: “Russ.-French Rubber Works inc” and the number “6”. This means that the burial dates most likely to the last decade of the 19th century! This could well correspond to the time of Zana’s death. If Khvit died at the age of 67 years (approximately) , then Zana died not earlier than 1887-88. But, given that documents in Abkhazia began to be issued only in the 1930s and only on the basis of oral statements, it is quite possible that Khvit was born earlier. On the other hand, the shoes could have been stored for several years after its production - such a custom among the population of those places exists to this day.(Judging by the safety of the stamp, galoshes were not used.)

Galoshes were quite large for a woman - their length reached 29 cm, which corresponds to shoe size 44-45 (in those parts, women, working at home, walked, and still walk, in galoshes on their bare feet). And the length of the grave indicates a rather large growth of the buried. Another detail in favor of Zane's grave belonging: eyewitnesses said that her grave was shallow due to the fact that they stumbled upon hard rock, although the bottom was loose at the head. This corresponds to the nature of the excavation: most of the bottom of this grave was hard limestone, so its depth did not exceed 90 centimeters, and at the head there was soft sandy soil. And one more pro: the boards of the coffin are made of acacia, just like Zana's. But it was against the fact that in Zana's heads there should have been a ceramic bowl or plate, but there was none.

Unfortunately, the skull was badly destroyed, only the skullcap was preserved, and the rest were small fragments. I washed and dried the seized bones in the courtyard of the Orelkins' house in Sukhumi. In the same place, by the teeth, we found that the woman was quite old, many of her teeth were lost during her lifetime, and in general, she had quite strong problems with her teeth. Her skull was, in the language of anthropologists, gracile, that is, quite feminine, not very large, without any visible features that, presumably, Zana should have had.

I called B.F. in Moscow. Porshnev and reported on the results of the excavations. Not only did he not like this message, but it even made him very angry. He regarded this as arbitrariness, and serious proceedings awaited me upon arrival in Moscow. My former euphoria dissipated like smoke. Moreover, I was more and more convinced that this burial was not Zana ...

I could not then carry out further searches in the family cemetery of Genaba, since the last son of the princely family, seventy-year-old Kenton Genaba, who lived then, forbade the continuation of excavations. And then I decided to find the descendants of Zana. I drove through those places that are somehow connected with this story, interviewed many centenarians (one of them, Nestor, was already under 130 at that time). I happened to meet and talk with some of those who saw and remembered Zana. This made it possible to supplement the whole story with some details. I remember the story about how one of Zana's "roommates" was "identified". It turns out that in the thirties of the twentieth century, a population census was conducted in Abkhazia, and the children of Zana were given the surname of the Tkhinsky shepherd Sabekia. But he already officially had eight children from two wives, and his legitimate children were outraged by such an “increase” in their ranks. Then the father admitted that he had such a sin in his youth, he dabbled with the "wild woman" when he was not yet married. The children had no choice but to recognize the "competitors".

I was able to meet with all the descendants of Zana through her son Khvit Sabekia and photograph them. Her eldest granddaughter Tanya, born in 1918, Khvit's daughter from his first wife, Georgian Natalie Shakaya, lived with her daughter in the Gali district. Tanya's mother died during a Spanish flu epidemic when she was only a year old. Despite her advanced age, she retained traces of her former beauty, there was not a single hint of a "wild" origin in her face, except for deep-set kind eyes that could remind her of her grandmother.

Khvit's other daughter, Raya (B.F. Porshnev mistakenly calls her Taya), was born in 1934 from a Russian wife, Maria. In her appearance, on the contrary, rough features were clearly observed, her skin was ash-gray. She is tall. She spoke about Zan very casually: “They say that grandmother was found in the forest.” At that time, Rai had only one daughter, and a few years later a son was born.

As for Shalikua, the son of Khvit, by that time he had died, having crashed in the mountains. On one of my later trips to Abkhazia, I managed to track down his two daughters from his second marriage. Children from the first wife were stillborn.

When I returned to Moscow, B.F. Porshnev gathered the "council of elders" - the activists of the seminar on the problem of relic hominoids and called me "on the carpet." But at the "council" the votes were divided. Along with the condemnation, I also heard some words of encouragement. and A.A. Mashkovtsev, and the head of the Seminar, Pyotr Petrovich Smolin, spoke in such a spirit that, of course, it’s bad that I didn’t coordinate my actions with the patriarchs, but at the same time, “if not for Burtsev, then no one would have continued the search for Zana.” So in general, everyone, including B.F. Porshnev, blessed me for further actions in this direction.

My next trip to Abkhazia took place only in 1975. Neither B.F. was already alive. Porshnev, nor A.A. Mashkovtsev, nor P.P. Smolin, on V.S. Orelkina ... This time our group consisted of five people. The expedition was carried out under the auspices of the magazine "Vokrug sveta" and with the assistance of the institutes of Ethnography and Archeology of the USSR Academy of Sciences. It included a young archaeologist-anthropologist Leonid Yablonsky. We were advised by the head of the archaeological expedition of the Institute of Archeology of the USSR Academy of Sciences, which was then working in Abkhazia, Vadim Bzhaniya and Professor N.I. Burchak Abramovich.

We settled down to wait in the house of the electrician Zenob Chokua and began work. It was carried out according to all the rules of archaeological "art". The entire cemetery was cleared of the thorny bushes that covered it and then marked into squares. In total, seven more old, abandoned graves were discovered and opened. Among them, the most interesting was the one located up the slope from Khvit's grave. It was located four meters from Khvit's grave, and between both graves was only the one that we excavated in 1971.

The burial spot had a “non-standard” shape: wide and rather short, less than one and a half meters long. Having excavated it, we found bone remains at a relatively shallow depth - less than one meter. This time, there were practically no remains of the coffin, only a few transverse rough boards at the feet. The lower part of the skeleton, especially the bones of the legs, has practically decayed from time and groundwater, but the upper part is well preserved, although the skull was crushed. By its appearance, it could be assumed that a woman was buried. This was confirmed by the discovery of a mirror at the head. But the most interesting thing was in the position of the bones: it testified that the woman was buried on her side with her knees bent and drawn to her stomach. Perhaps this is what the locals were talking about, that Zana was buried differently from everyone else? And again, the grave was not deep, because its bottom was a hard limestone slab, only under the head, apparently, a recess was hollowed out, and the whole bottom was covered with a layer of black river sand seven to ten centimeters thick. It looks like the body was laid right on the bottom, perhaps just wrapped in a shroud. So they could bury a non-Christian, which was Zana.

The bones themselves, especially the skull, were also unusual. Attention was drawn to the size of the lower jaw, which was higher and more massive even in comparison with the male remains found in the same cemetery, as well as very protruding teeth on it and the upper jaw, which indicated strong labiodental prognathism. In addition, the upper part of the skull had an elongated longitudinal shape. All this made us pay special attention to the find. The surviving bones were collected, dried, filled with wax paste and packed for delivery to Moscow.

So, having come to the conclusion that Zana was still not found, after conferring, we decided to open Khvit's grave in order to at least examine his bones. Perhaps they will be able to determine whether Khvit differed in anything special from other people, and whether he has any features of ancestral forms. This is what was done. Professor N.I. was also present at the opening of Khvit's grave. Burchak Abramovich. L. Yablonsky had already left Abkhazia by that time.

I want to note some "mystical" phenomena that accompanied this investigation. This is, for example, a sudden downpour during the exhumation of the bones of Khvit, while the sky was absolutely cloudless throughout the process of excavating the grave. We did not notice when the clouds had time to run up. Moreover, the local old men warned me that if I dig up the grave of a man, especially one like Khvit, a thunderstorm will certainly break out. I ignored their warning. And was shocked when it came true.

Further, I became very ill after the opening of his grave, before leaving Sukhumi; I even fainted when I went to visit Yuri Voronov, and they had to call an ambulance to bring me to my senses. Then all the way in the train on the way to Moscow I had a strong chill, then a strong fever, the temperature ranged from 39.5 to 40 degrees. I was accompanied by a young sculptor, the late Volodya Lavinsky, whom I strictly ordered not to hand me over to the orderlies. And they came to the car at every more or less major station, trying to get off the train. And only in Moscow did I “give up”: they took me straight from the train in an ambulance and took me to the infectious diseases department of the Central Clinical Hospital (“Kremlin”), since I was then a graduate student of the Academy of Social Sciences under the Central Committee of the CPSU. There, for three weeks, I was examined and treated, but they could not determine the diagnosis. Finally, by elimination, they came to the conclusion: "mosquito fever." Such a disease in our country was last noted in 1918 in the Crimea!

The skull of a woman from Tkhina, which interested me, was later restored by me personally in the laboratory of plastic reconstruction at the Institute of Ethnography in Moscow, which, after the death of M.M. Gerasimov was headed by Galina Vyacheslavovna Lebedinskaya. She also advised me in the process of restoring the skull and then highly appreciated the quality of my work. And she also made a painted portrait on the skull, depicting the profile of a woman with clear features of an African. The African character of the skull was noted by other anthropologists who saw it.

I must say that the version about the African origin of Zana was put forward in Sukhumi by local ethnographers and historians - opponents of the Bigfoot. The well-known scientist Sh.D. Inal-ipa. Therefore, even on my first visit, I was developing this version as well. It turned out that even under Peter I, several dozens of “Araps” were resettled to Abkhazia from St. Petersburg, as the people from Africa were then called, who could not withstand the climate of the northern latitudes, and presented to local princelings. I even tracked down the descendants of some of them, who until then lived in different regions of Abkhazia. So the Africans were not a novelty for the Abkhazians. But when I spoke with Zana's eyewitnesses, they unanimously stated that "Zana was not a black woman, we knew blacks, but she was all hairy and wild." So, it is quite possible that an African woman was once buried in the cemetery in Tkhina, who, as a “non-Christian”, could not be buried in the same way as Christians.

Khvit's skull was examined by anthropologists. In the same plastic reconstruction laboratory, he was checked for the absence of a pathology - acromegaly, which can cause an increase in the size of the head. As the examination showed, there was no such pathology. Anthropologists, in particular Academician V.P. Alekseev and professors Debets and A.A. Zubov determined that he belongs to the type of Australoids, in other words, to the Papuans, and found a rather unusual combination of primitive, archaic features and progressive features in him. An excess of many absolute sizes over the maximum in the human series was noted, for example, the longitudinal diameter of the skull, the minimum width of the forehead, and the protrusion of the superciliary ridges. The sizes and indicators of the supraorbital relief even exceeded the maximum sizes of some fossil skulls or were comparable to them. The bend of the forehead has a small height. Of the fossil series, in a number of ways, Khvit's skull approaches the Neolithic skulls of Vovniga II. According to the conclusion of anthropologists, the skull reveals a very great originality, some disharmony and imbalance of features, a very large size of the front part, and an increased development of the relief. It contains the so-called "bone of the Incas", which is quite rare among people. And, of course, they agreed that the skull deserved further scrutiny. Together with the young anthropologist Marina Kolodieva, we published a report on the study of the skull in the Reports of the MOIP (Moscow Society of Naturalists) 1985.

So, since the study of the female skull revealed its undoubted Negroidity (African type of structure), and Khvit, according to anthropologists, was a typical representative of the Australoids (Papuans), it seems that the female skull did not belong to his mother Zana. And thus, we can assume that Zana herself has not yet been found. In any case, now that new methods for determining the degree of kinship from bone remains have appeared, it would be interesting to conduct such a genetic study of the bones of both skulls. This could have settled the dispute about whether the female skull taken from the grave next to Khvit's burial belonged to his mother or not.

In 1978, for the third time, I undertook a search for her burial place. I tried to involve psychics - a man and two women - and brought them to the cemetery. One of them, Nina Wang, had quite strong powers. When she approached Khvit's grave, she literally vomited. However, she did not know whose grave it was. She noted that a man was buried here, very angry with me and very aggressive. And the search for Zana, according to her, was hindered by some forces that she could not overcome even with the help of her "field" (energy) assistants. I had to take Nina away from the cemetery and refuse her services for further searches for Zana. The other two left the “search field” earlier due to their lack of contact with each other and with Nina.

By the way, not far from the area of ​​our search, the archaeologist Yu.N. Voronov. We once visited him at the excavation site, and during this visit I was able to convince myself of Nina's abilities. Here is how it was. Yu. N. Voronov led us to a cruciform stone font in which Abkhazians were baptized in the 5th century (the walls of the font towered over a meter above ground level, it was hollowed out of solid stone). But Nina “saw” human remains in her, although the font was empty, and even asked if human sacrifices were practiced here. But the archaeologist rejected this categorically. And when Nina told him about the “seen” bones, he remembered that human bones were indeed found in this font. But they got there by chance and much later: a millennium later, in the XIV-XV centuries, when the ruins of this ancient temple were covered with a layer of earth, another temple was built up the slope, and its churchyard was located just above the old temple, and one of the burials had exactly on the old font.

And one more detail: during the same visit to the excavation, when it was already getting dark, Nina drew attention to the activation of the “spirits” of the ancient dead (their bones were collected in one pile at the edge of the excavation). She warned Voronov about their aggressiveness towards him and advised him to leave the excavation site before dark. Nina told him literally the following: "They poke their bones in your back, threaten you."

On the same visit, I managed to meet Raya, Khvit's daughter, again. Then she lived and worked as a postman in Tkvarcheli. At that time, a large joint Moscow-Tbilisi expedition was working in Abkhazia to study centenarians, and I asked its leaders to take blood from Rai for subsequent DNA testing. DNA analysis of the blood of Zana's descendants could clarify a lot in this story. Laboratory assistants, I remember, literally caught Raya in the post office when she returned from delivering mail, and they took her blood right there. Unfortunately, the further fate of this analysis is unknown to me (it was taken by the Georgian members of the expedition), and the interethnic conflict that flared up later in that territory (between Georgians and Abkhazians), which continues to this day, hinders further study of this story.

In connection with the history of Zana, the question arises: is this an isolated case in those places, or are there other data on wild humanoids in those places? Let me remind you of the beginning of this story: in Abkhazia, such creatures have long been called “abnauayu”. What about now, has anyone seen them? It turns out that they met, and not only the indigenous people of these places. I personally had to talk with eyewitnesses who spoke quite convincingly about meetings here with hairy humanoids. I remember the name of one of them, it was Fedor Ustimenko, a native of Ukraine, who settled in the Shaumyanovsky district with his wife, an ethnic Greek woman. He somehow stumbled upon one such creature in his garden, in corn. In general, Maya Genrikhovna Bykova, an activist of the Smolin seminar, did quite a lot of work on collecting such reports about encounters with homins in Abkhazia. Unfortunately, we do not have information about the materials left after her death, which followed in 1996.

Zana's story is not just an entertaining story about the amazing contact of a man with a wild humanoid creature. This story is one of the links, one of the episodes, interesting from the point of view of the theory of the parallel existence of Homo sapiens and Homo neanderthalensis and their mixing throughout the history of human society. Other cases of mixing between individuals of these species are also known. An example is the so-called Sungir joint burial of a boy and a girl discovered near Vladimir (Central Russia). In the structure of the bones of one of them, many Neanderthaloid features were found. In addition, a Neanderthal femur filled with ocher was found in the burial, which clearly served for ritual purposes. Currently, disputes about whether the Neanderthal was a direct ancestor of Homo sapiens, or whether these are parallel species, continue. And the case of Zana could shed light on the solution of this issue. And the most immediate task in this particular case of hominology is the genetic study of both skulls from Tkhina. Unfortunately, this is not yet within our power due to our lack of financial resources.

According to the prominent Belgian scientist, President of the International Society of Cryptozoologists Bernard Euvelmans, in the Siberian camps of the Gulag, experiments were carried out on the artificial insemination of Altai women with the sperm of male gorillas, specially obtained in Rwanda and Burundi. The resulting viable offspring, possessing great physical strength, worked in the salt mines.

Bernard Euvelmans, in his book “The Riddle of the Frozen Man,” reports a friend (who can be trusted) that in 1952-1953, “she met a Russian doctor who had escaped from the Siberian camps at a friend’s house. Eskulap said that he was arrested for failing to comply with the order to impregnate Mongolian women with gorilla sperm. The experiments were carried out in the hospital administration of the Gulag. The Russians received a race of ape-men 1.8 m tall, covered with wool. They work in the salt mines, have Herculean strength, and work almost without rest. They grow faster than humans, and therefore quickly become fit for work. Their only drawback is their inability to reproduce. But researchers are successfully working in this direction.”

But this is not a sensation. Back in 1927, an article appeared in the émigré newspaper Russkoye Vremya about the experiments of a certain Soviet professor Ivanov in crossing a man with a monkey.

At that time, this incredible message only entertained readers and nothing more.

However, the funds of the State Archives of the Russian Federation contain a unique document compiled by Professor I.I. Ivanov. This is a draft resolution of the commission established on May 19, 1929 under the scientific department of the Council of People's Commissars of the USSR.

The document says:

“Joining the decision of the Physics and Mathematics Department of the All-Union Academy of Sciences of September 30, 1925 regarding the great scientific significance of the planned prof. I. I. Ivanov experiments on interspecific hybridization on anthropoids, the commission believes that:

1) experiments on interspecific hybridization on anthropoids should be continued by prof. Ivanov in the Sukhumi monkey nursery, both between individual species of monkeys, and between monkeys and humans;

2) the experiments must be furnished with all the necessary precautions and proceed in conditions of strict isolation of women, excluding the possibility of natural insemination;

3) experiments should be carried out on the largest possible number of women ... "

African temperament didn't work

Either there were not enough monkeys in the Sukhumi Reserve, or Soviet women were “not so” brought up, but the innovative professor had problems with experienced “insemination”. And this despite the fact that the mentioned high commission approved his undertaking. What to do? The answer arose in the head of the researcher by itself: to go to Africa. It's full of monkeys and the women are more temperamental...

It's decided. I. I. Ivanov approached the government with the idea and received financial support. In the difficult years of general collectivization, the state allocated him almost 30 thousand dollars for an expedition to Guinea.

In Africa, the experimenter dreamed, it would be possible to inseminate aboriginal females with the sperm of male chimpanzees without difficulty. But for some reason, local ladies also refused the role of surrogate mothers. The natives, even for big money, did not agree to “cross” with monkeys, which stopped scientific progress.

Having failed a second time, Professor Ivanov did not lose heart. He agreed with the doctor to conduct similar experiments in a local hospital. The governor did not seem to object to the experiments, but stated that they could only be carried out with the consent of the women.

And again, a complete failure: the dark-skinned representatives of the fair sex flatly refused to conceive and bear bastards. However, the stubborn researcher did not give up: "I attach great importance to sending pygmies from Rabon, since the above problems should not arise with them ..." - I. I. Ivanov wrote in his report.

Whether the energetic scientist crossed monkeys and pygmies is unknown. Traces of his activities in Africa were lost. The consequences of the experiments in the Sukhum Reserve also remained unknown. Either they were discontinued due to lack of results, or, conversely, because of these very results, they were strictly classified.

Something About Rumors

In 1929, the expedition of Professor V. Vvedensky to the Himalayas witnessed the birth of a female Bigfoot. The baby was "adopted" by one of the researchers. The boy grew up healthy. However, he was extremely unattractive in appearance - round-shouldered, low-browed, very hairy. The time has come, and he was sent to elementary school. He studied poorly, and after a while he left its walls and got a job as a loader.

The boy had great physical strength. In fairness, it should be noted that he had to go to the laborers not of his own free will, but because in 1938 his adoptive father, as an "enemy of the people", was sent to a concentration camp, where he died. The son of the "snow woman" died at a young age of an unknown cause. Scientific notes compiled about him by an educator are allegedly kept in the Academy of Sciences under the heading "secret" ...

In the 1960s in the Caucasus, the famous scientist Boris. Porshnev heard from the old-timers a story about the fate of the captured and tamed "snow woman" Zana. She lived for many years with the local landowner Edgi Genabu, possessed remarkable strength, performed hard work and ... gave birth to children. Apparently, these were the offspring of her owner, because Zana was buried in the village of Tkhina, Ochamchira district, at the family cemetery of the landowner at the end of the 19th century.

In 1964, the scientist met with the two grandchildren of this woman, who had incredible strength and worked in the mines in Tkvarcheli. They had darkish skin and a softened Negroid appearance. One of the descendants named Shalikua could hold a chair with a seated person in his teeth and dance at the same time!

If it has already turned out to be possible for a modern man and a “wild” (one might say, primitive) to interbreed, then why not allow the appearance of a hybrid of man and ape?

Khvit, son of Zana. On the right photo is another of her sons or grandsons.

Other descendants of Zana: 1 - daughter Natalya; 2, 3, 4 - grandchildren - Raisa, Shaliko, Tatyana (children of Khvit); 5 - great-grandson Robert (son of Raisa).

In 1998, British surgeons implanted a three-week-old fetus from a woman who died in a car accident into the uterus of a female chimpanzee. At the seventh month of pregnancy, the surrogate mother had a caesarean section. The baby was placed in a pressure chamber, where he developed normally. And this is not the first attempt by scientists to transplant a human embryo into an animal.

It is not far from here to the crossing of species. It is known that the New York biologist Stuart Newman has already created and is trying to patent the technology for the production of beastmen, which he calls chimeras. A scientist claims to have found a way to combine human and animal genes...

"Frozen"

In addition, in 1968 it became known that for more than a year and a half a specially equipped van of a certain Frank Hansen traveled around America. At cattle fairs, an enterprising Yankee (a former military pilot) showed his exhibit to the curious for $ 1.75.

In the middle of the motorized cart stood a metal box (like a coffin) with a four-layer glass lid. Inside, in a layer of ice, lay the body of a large man, overgrown with dark brown hair. A special refrigeration device maintained the required temperature.

Yeti Hansen

Upon learning of this, the already mentioned Bernard Avrlmans, together with his friend, the famous American explorer, zoologist writer Ivan Sanderson, rushed to Minnesota, where Frank Hansen lived.

For three days, scientists examined the corpse of an unknown creature, soldered into ice: they examined, sketched, shone through a flashlight, measured with a goniometer, photographed, recorded. They wanted to X-ray the “exhibit” and even unfreeze it for further study. But Hansen, having learned who they were, did not allow this, referring to the prohibition of the real owner of the "frozen".

Scientists separately described the "exhibit" in order to preserve information about it for science. Here is a "portrait" of the phenomenon. The body is massive. Its weight is about 115 kg. The body does not narrow at the waist, but only at the hips. The width of the chest is large in relation to the length of the body. The ratio of the length of the arms and legs, apparently, corresponds to human proportions ... But the sizes and proportions of the hands differ sharply from the human norm ... The neck is unusually short. The lower jaw is massive, wide and without a chin protrusion.

The slit of the mouth is wider than that of a human, but there are almost no lips ... Rough yellow nails of a human type. The genital organs of the human, not the monkey type, are not large. The anatomical details of the structure of the knees and feet reliably prove that this creature is upright. Separate details indicate that it walked on the inside of the foot, and not on the outside, as monkeys do. This exactly matches the footprint of a Quaternary ape-man found in Hungary, as well as the footprints of living paleoanthropes (fossil people) in the Tien Shan and the Caucasus.

Ends in the water

After learning about the enormous value of his unusual exhibit, Hansen claimed through Saga magazine that he himself killed this monster in Minnesota with an 8-millimeter Mauser gun while hunting for a fallow deer. Later, he changed his testimony and stated that the interview with him could not be used against him (as a charge of murder), since he gave information without oath and completely free of charge.

He promised to give the exhibit for scientific research if the authorities pardon those people who violated the federal law on the importation of goods of this kind into the country and handed over the monster to him. Otherwise, he threatened to drown the ape-man in the ocean...

And he drowned, replacing the corpse with a dummy. Obviously, he learned about the impending confiscation of the "contraband cargo." According to information leaked to the press, the "frozen" was delivered through Hong Kong either from Siberia or from Kamchatka.

Thus, it is possible that Hansen's "exhibit" was the result of the monstrous experiments carried out in the Siberian camps of the Gulag. So, maybe the "Bigfoot", found on the territory of our country, is also a Gulag hybrid? ..

"Snow" child

In the early 1990s, reports appeared in the US press about the birth of a Bigfoot child by American Katya Martin.

In 1987, a young woman was climbing in the Rainer Mountains and met a 2-meter Bigfoot there. They spent several days together, and then on April 28, 1988, Katya had a son, whose head and neck were completely covered with dark curly hair.

Doctors conducted research and found that the genetic basis of the boy is only partially human.

- The son is strong and hairy - like his father, and from me he has artistic and mathematical abilities. I am very proud of him,” said the mother of an unusual child. He knows that his father is Bigfoot.

Katya herself went several times to the same mountains with the hope of meeting the father of her child...

This incredible story took place in Abkhazia, and not so long ago.

I. Burtsev with Khvit's skull
It was in 1975: a young scientist Igor Burtsev, who is currently the leading cryptozoologist in Russia, found under the ground the skull of a descendant of Zana, a strange woman about whom there were legends. Fellow villagers-old-timers remember this unique hybrid, born from a man and a relic hominoid Zana - "snow woman". This descendant, whose name was Khvit, is still remembered by old people.
It turns out that the villagers buried both the mother and the son, and it was they who indicated their graves. A galosh with a brand of 1888 was recovered from a female burial. This is the time around when Zana's death became known. The fact that this is a grave with female remains was indicated by a mirror lying at the head. In the summer of 2010, capital journalist Savely Kashnitsky visited the burial places in Abkhazia. According to him, a local resident Apollon Nestorovich Dumava said that he himself did not manage to see Zana. At the same time, the old-timer of Tkhina, who at that time was the chairman of the village council, heard the story of Zana from his close relatives, who still remembered their neighbor. How to forget a woman two meters tall, with long, strong arms covered with thick hair! Her steep, high hips and saggy breasts aroused immodest desires in local men. From under a flattened forehead, huge red eyes stared at those around them. This woman was distinguished by her heroic strength, which she demonstrated by effortlessly carrying bags of grain weighing at least 50 kilograms each to the water mill with one hand. Apollon Nestorovich's father remembers how Zana was caught in the gorge of the Adzyubzha River. The hunt for a strange humanoid creature was organized by a local landowner. It took a lot of effort. The “girl” possessed inhuman cunning and literally dissolved near the nets in which she was supposed to be any minute. But still, they came up with a way to lure the “snow woman” into the net. In the clearing, where the hairy guest visited from time to time, men's underpants of red color were laid. An unfamiliar flap interested the stranger, while she tried to pull the little thing over herself, either through her hips or over her head, and they caught her on this. The captive was given the name Zana (“zan” in Georgian means black). She was temporarily settled in a pit surrounded by a palisade of logs pointed at the top. The woman behaved aggressively: she growled, rushed at the children who pestered her with clods of earth and sticks. Only a few years later, it was possible to calm and tame Zana a little. Then she was moved to a wicker hut - patskhu. She slept in a recess dug with her own hands in the ground. I never mastered the bowl with a spoon, I ate food with my hands. She didn't wear clothes, she went naked. It was not possible to teach her how to speak, although Zana responded to her name, knew how to smile and laughed after she managed to portray the creaking of the gate with her voice. Zana lived with Edgi Genaba, who got it as a gift. She knew how to take off his boots. The owner did not treat his slave like an angel at all. In the course of drunken orgies, during which the locals gave the “girl” wine to drink, Genaba established a prize for the one who first saddled Zana. The prizes were not left without owners: the intoxicated Zana, they say, showed powerful sexuality. After the birth of her first child, Zana decided to bathe the newborn in ice water. The child did not survive. The same fate befell another newborn. After these cases, residents began to take away children from the unlucky mother immediately after giving birth. So Zana's four children survived - two sons and two daughters. No one knew from whom the children of the snow woman were born. Some time later, when the population census began, the children were attributed to Kamshish Sabekia, who inadvertently blabbed that, like many men, he had participated in sexual games with Zana.

Khvit, son of Zana
The inhabitants of Tkhina remember Zana's son Khvit well. He lived in the village all his life, and died before reaching the age of 70 in 1954. The two-meter giant looked like a mother, had the same ash-gray skin, thick curly hair and puffy hair, as if turned inside out. This young man was well remembered by Apollon Dumava. Khvit, just like his mother, hated children for impudence. They constantly climbed into their garden for fruit. Once, during a quarrel with a relative, Khvit attacked him and received a retaliatory blow with a hoe, which cut his right arm at the elbow joint. The hand could not be saved - it was amputated. Apollon Nestorovich remembers how a man of remarkable height plowed his garden, resting on the plow with only his left hand. The descendant of Zana was already a normal person, he talked, was married twice and had children - two daughters and a son. Raya - Zana's granddaughter Journalist Savely Kashnitsky came to Abkhazia to look for Raisa Khvitovna Sabekia in the city of Tkuarchal, but he failed to do this. A year before the search, Raisa died of electric shock. I was lucky to meet the woman's son, Robert Kakubava. S. Kashnitsky took permission from him to make copies of photographs from the family album. The following conclusions can be drawn from the photographs: the features of Khvit and his sister inherit the features of the mother's face. Khvit's eldest daughter Tatyana is similar to her grandmother only in the structure of the eye sockets, their incredible depth. Khvit's daughter Raisa and his son Shaliko look like their father: the same protruding cheekbones and powerful lower jaws, dark skin and plump.

Raya, Zana's granddaughter

Rita and Zoya are Zana's great granddaughters
For three decades, Igor Burtsev managed to track down almost all of Zana's descendants, but the main goal was to find the skull and skeleton of Zana herself, as well as the remains of her last surviving child, Khvit. 35 years ago in the village of Tkhina, at the local cemetery, on a tip local residents , a female skull has already been excavated. However, the examination confirms the fact that the cranial bones belong to a black woman, a person who was brought to the Caucasus by unknown twists and turns of fate. The skull of Khvit only partly resembles a human one. Such conclusions were made by Kashnitsky, Burtsev and paleoanthropologist Alexander Belov. As Ivanovich explained, the shape of the skull has significant differences from that characteristic of homosapiens. The skull of most modern humans is ovoid, and the found skull is spherical. Khvit had high nasal bony septa, a forehead “running away” to the back of the skull, an extra bone with a seam (horizontally) on the back of the head, massive cranial walls, both jaws were pushed forward. This indicates powerful chewing muscles in life. This suggests that the skull has the characteristics of an Australian aborigine, however, it is generally accepted that people of this type could not live in Eurasia. If you look closely, Khvit's teeth are much more powerful than those of a modern person of that time. Perhaps there were even gaps between the teeth for the canines of the opposite row to enter these places when the jaws were closed. Such a sign is typical for some types of ancient peoples. The unique abilities of the descendants Belov's observation is fully consistent with the words of the eyewitness Dumava, who saw how the son of Khvit, Shaliko, clamping the edge of the table top of the set table with his teeth during the holiday, danced holding the entire structure with his jaws. He was able to do this thanks to two parallel rows of teeth: indigenous teeth grew next to the milk ones. Residents of Tkhina told Igor Burtsev about how Shaliko danced, holding a chair with a guest sitting on it in his teeth. The surface of Khvit's skull is bumpy, it was noticed that some parts of the brain were able to work with great effort. According to eyewitnesses, Khvit was perfectly oriented in space and analyzed visual information. The frontal parts of the brain, responsible for logical thinking and the analytical mind, worked poorly. A well-developed visual cortex influenced emotional excitability, suggesting paranormal abilities. It is not known whether Khvit himself was a telepath, but his mother Zana had the gift of precognition. No wonder they could not catch her for a very long time. It is possible that her abilities were passed on to children. Zana's great-grandson, Robert Kakubava, told S. Kashnitsky that his mother Raisa Khvitovna had skin vision: a newspaper was spread on the floor in front of her, on which she stood with her bare feet blindfolded and without hesitation read any text on the page. Disputes and research are not over yet. A sign that makes Khvit's skull related to Neanderthals is the shape of the eye sockets, lowered to the outer edges, which is not typical for the direct ancestors of modern man - Cro-Magnons. If you look closely at the facial features of Zana's descendants, of which there are 14 people, almost all the structure of the eyes - the omission of the outer corners downwards, "house". The human lower contour of the jaw has the shape of a horseshoe, and the Neanderthal has the shape of the letter "P". Khvit's jaw, according to Belov's findings, Something in between is a shelf-shaped parabola. The final conclusion of the expert: Khvit's skull has incorporated into its structure signs of modern man and Neanderthal at the same time. Moreover, it is not the signs of evolution that are more pronounced, but the degrading elements. In other words, the skull of Zana's son is unique. Who was Zana herself? Igor Burtsev believes that Zana's belonging to the Neanderthals is obvious. Belov noticed that some of the ancient features were transferred to her son, a hybrid with a modern man. The opinion of these two scientists about whether Bigfoot exists in hard-to-reach places on our planet, or whether it has remained in the past. Cryptosiologist Burtsev believes that thousands of Bigfoot individuals roam secretly on planet Earth. It is they who leave strange traces: broken and twisted tree trunks. The scientist saw similar traces in some regions of Russia, as well as in photographs of America and Australia. If we take into account the fact that uprooted and broken trees are the work of a snowman, then his individuals live in the Kostroma and Vologda forests, in Mountain Shoria and Vyatka. Paleoanthropologist A. Belov is sure that modern people have not left for snow human habitats and such as Zana, individuals can no longer be found in any corner of the world. Nevertheless, the degraders of the era of globalization are hiding in the forests and mountains - people who deliberately left society, choosing a wild, lonely life in the bosom of nature. Repeated meetings of eyewitnesses with "savages" were explained something like this: they met feral "homeless people". Approximate places of capture: mountain forests of Zaadan, sea coast of Ochamchire region, Adzharia. In favor of Adzharia, the very name of the captive - the Georgian "zangi" - a black man, dark-skinned, speaks. When captured, the wild "girl" fiercely resisted. To tie her up, she had to be beaten with batons, her mouth stuffed with felt, and a log deck put on her lower limbs. Mokvi. At first, Zana lived in a sturdy corral of upright, pointed logs. Food was lowered to her on ropes or thrown like a wild beast. She slept in a dug hole, and for three years they tried to tame her. Gradually, the savage calmed down, and then she was transferred to a wicker fenced room under a canopy, not far from the master's house. At first, the “snow woman” was kept on a leash, like a dog, then they began to let go for a while, knowing that Zana would not go far from the places where she was fed. The woman did not like warmth, so she stayed in the yard all year round, where, under a canopy, she again dug herself a recess for sleeping. Curious fellow villagers approached the fence, poking it with sticks. She did not like children, as they teased her, and threw anything at them. Zana's skin was dark gray, almost black. The whole body, especially its lower part, was covered with red-black vegetation in the form of not very thick hair. Feet and palms were hairless. There were sparse, small hairs on the face. Her head was covered with a shock of black, coarse, matted hair, a shiny mane descending on her shoulders and back. Zana, like all hominoids, was incapable of learning, and did not learn to speak, living among people. For decades, she hadn't uttered a single word other than an inarticulate mutter. In annoyance, she could scream loudly. She heard her name and went to the one calling her, was afraid of the owner’s shouts and could carry out some of his commands. External features of Zana’s appearance: tall, massive figure, large breasts sagging to the very stomach, which is typical for female hominoids, high, steep hips, muscular limbs, a strange shape of the lower leg from the knee to the ankle (without a thickening in the middle). The fingers were longer and thicker than those of a modern person. The toes were so mobile that they could even move apart widely. In annoyance, Zana's thumb strongly moved away. The face of an ancient woman, wide and high-cheeked, with large features, was so striking that it could scare away those who saw it for the first time. The lower part of the face threateningly protruding forward looked like a snout: a wide slit mouth with large teeth, a flat nose with huge upturned nostrils. An unnaturally protruding nape, a hairy forehead (hair began to grow from the very eyebrows), large eyes with a reddish glow, and unexpected laughter betrayed signs of a hominoid. The female did not know how to cry, and no one saw her smile. Abilities: Zana's endurance and physical strength were truly enormous. She could easily swim across a stormy river, even during a flood, and overtake a horse. Zana bathed both in winter and in summer in a cold spring. There she tried to bathe her born babies, who died of hypothermia. That spring still bears the name of Zana. The wild woman knew how to climb trees, albeit clumsily, like a bear, but she gathered fruit and walnuts. Zana was also easy to manage with five-pound sacks of grain, which she dragged in one hand from the mill uphill. To pick a bunch of grapes and eat berries, she pulled the whole vine to the ground. When it was unbearably hot, the woman lay down with the buffaloes in the river or spring water. At night, she wandered around the surrounding hills, was not afraid of dogs and other animals, defended herself with sticks from them if necessary. The woman broke stones against each other. Zana learned little from people and remained semi-tamed: she obeyed only the owner Edgi Genabu, she entered the house only by invitation, she was called to the table. Women were afraid of the wild woman and approached her only when she was in a good mood. If something angered Zana, she bit, and in a rage she was truly terrible. She did not attack the children, although she did not love them terribly, the parents frightened the disobedient children in the name of Zana. Even horses were afraid of an untamed woman. As for food, Zana was unpretentious: she ate everything that was given to her. She ate hominy, meat and other food only with her hands, she did not recognize any tableware, she did not learn to eat from a bowl with a spoon. When they gave her wine to drink, she always got into a good mood, quickly got drunk and fell asleep in a semi-conscious sleep. She always slept in a pit, uncovered by anything, on cold nights she buried herself in the ashes from an extinct fire. Further than this, her abilities did not develop, she managed to learn by training a woman to follow simple orders that were given to her by gestures or words. She could, under orders, turn hand millstones, carry firewood and water in a jug from a spring, carry sacks of grain and flour to and from the mill, and take off her master's shoes. That's all they could teach her. Zana, living among people, never became a person, but, what is most surprising in her story, she gave birth to cubs who became people! A woman got pregnant many times from different men who had fun with her. She gave birth herself, without outside help, and immediately carried the cubs to wash in the icy water of the source. Children were dying. Only then did people begin to take children away from Zana and feed them immediately after birth. The miracle happened four times. That is how many descendants the “snow woman” left behind. Two daughters and two sons of the Neanderthal grew up full-fledged people who had some oddities, but were quite capable of living in society. Speech and intelligence were developed like those of humans. The eldest son of Zana was called Janda, the eldest daughter was Gamas, the youngest son, whose remains were found near the mother's burial, was called Khvit. Gamasa died at the beginning of the 20th century, in the 20s, Khvit died in 1954. All the children of Zana settled in different places of Abkhazia, had their own children. Two grandchildren, daughter and son Khvit, acquired in the second with a Russian wife, Boris Fedorovich visited in the city of Tkvarcheli. They worked in the mines. This was in 1964. According to rumors, Eddie Genaba was the father of Gamasa and Khvit, but it is impossible to say for sure. During the census, the children were recorded under a different surname. It is noteworthy that Zana was buried in the family cemetery of Genaba, and Edgi raised two younger children. The brother and sister almost did not inherit the wild features of their mother's appearance. Yes, they were people of powerful physique, with dark skin of negroids, but human features became dominant. Fellow villagers knew Khvit until almost the age of seventy, until his death, and described him as a person with minor deviations from the norm. His hair was straight, not curly, like that of Negroids, and tough, thick, his head seemed small in relation to the parameters of his body. Khvit was excessively physically strong, his temper is remembered as violent, pugnacious and intractable. In one of the skirmishes with fellow villagers, Khvit lost his right hand, but he continued to work with his left. Khvit did an excellent job with all the peasant work, climbed trees, mowed. He even had a talent for singing. He sang well in a high voice. As a result of two marriages, three children of Khvit were born. Closer to old age, the descendant of Zana moved to live in the city of Tkvarcheli, where he died, but was buried next to his mother in Tkhina, where he was born. Gamasa, like her brother, was endowed with great physical strength and strength, which distinguished her from ordinary people . There was hair growing on the dark skin, only the face was hairless except for the area around the mouth. Gamasa died at the age of about 60.

Something unusual happened in Abkhazia, in a village located on a mountainside near the sea. The local natives have heard that wild people live on the slopes of the mountains and in the forests. They are large, hairy, live quietly and secretly, do not contact the villagers, but do not attack either - after all, it is quite possible to survive in the forest. The climate is warm, and the forests are full of fruit, berry, and nut trees.

But who are these people? Have you seen them live?

This humanoid creature has many names (yeti, bigfoot, sasquatch, bigfoot, abnauyu, etc.), as it is mentioned in many cultures. But the appearance is always the same - large inhuman size, powerful physique, pointed skull and undoubtedly thick hairline. They are considered to be speechless.

In many references to the Yeti, we hear the name "Zana". It was this hominoid woman who clarified the situation a little, although nothing specific is known about her.

It is believed that Zana was caught not by chance. The hunters left either men's trousers or shorts in the gorge. Zana was interested in this thing, and she tried to dress it. At that moment, a net was thrown at her.
The owners gave her twice, but soon she found her home in the village of Tkhina.

The woman was given a name and made her a prisoner of the prince. She lived in a pit, fenced with sharpened logs. At first, Zana behaved restlessly, rushed and growled, but soon they managed to tame her a little. Zana slept in the ground, in a recess that she made herself, walked naked, the only exception was a loincloth. She ate roots, raw meat, and everything else with her hands. Her whole body was covered with black and red hair, except for the palms and feet, the hair on her face was silky. Approximately two meters tall, with a massive muscular build, wide and rounded hips, large pendulous chest and thin shins. The face is aggressive, high cheekbones, with large nostrils, and the jaw is pushed forward.

As soon as Zana got used to captivity and the people around her, she was settled in another, wicker pen, which was located near the place where the prince lived, and they began to let her free. She went out to wander, but avoided people. The woman never attacked first, but if she was teased, then she could become furious, bite, hit or throw something, so they also tried to bypass her when they met. She did not like the premises, nor did she like warm weather (in the heat she lay down near the source along with a herd of buffaloes). She especially enjoyed breaking stones against each other. She always returned to the time when she was usually fed.

Despite the fact that Zana was among people, she never learned to speak, although she got used to her name and responded. She obeyed only her master, Prince Edgi Genabu. Zana hated walls, but when her master invited her, she obediently entered. The prince often called her to entertain the guests, calling her and treating her with food from the table. Zana took what was given and left.

Sometimes she was treated to wine, and at first she was cheerful, and then fell asleep.

How old she was when she was taken prisoner is unknown, but until her death she did not change at all and did not grow old at all. There was no gray hair, all teeth remained in place. She ran, driving a horse, swam across the river with ease and lifted heavy bags.

Zana studied with difficulty. She was taught to pull off the boots from the owner, set fire to the straw with a spark, carry firewood and bags. She remembered how to plant the seeds correctly, but often did it wrong, not distinguishing the tops from the root. Riding also did not work, because the horses were terribly afraid of Zana and she always fell out of the saddle.

Despite the fact that it is difficult to call Zana sexy, she still had lovers. Moreover, they managed to fertilize her more than once. The female has been pregnant several times. And this, by the way, is possible only if biological species are very close to each other. She has always given birth on her own, without outside help. When Zana gave birth for the first time, she carried her child to an ice spring and washed it. It is clear that after such manipulations, the child died. She did the same with the second - the same result. People drew conclusions and began to take away children from the unfortunate mother after childbirth. As a result, two boys and two girls appeared in the village - the descendants of a wild woman. One boy and one girl were taken to live by the wife of the prince. All children grew up full-fledged, socially adapted people, with speech and reason, although physical and moral oddities were present. All the children of Zana had their offspring.

Scientists, who were very interested in the mysterious person, interrogated Zana's fellow villagers, and decided to search the cemetery in order to find and soon examine the remains of an outlandish woman. But the administration of the village became stubborn - this is sacrilege. The elders acted cunningly, saying that Zana was buried under a elm tree. But they didn't say which one. Journalists and scientists had to threaten the Tkhints with a bulldozer in order to get the necessary information. As a result, two skulls were found. One of them belongs to the youngest son of Zana Khvit, who lived surrounded by people who knew his mother until his death. And the second skull, as it turned out later, belongs to a mysterious woman with African American roots. To a woman in whose human genes there was no doubt, she is absolutely normal.

But the skull of a man turned out to be very interesting. Khvit lived a little over 65 years. His skin was dark, his lips were large, and his hair was coarse. He was uncharacteristically strong, behaved restlessly and violently, because of the eternal incessant skirmishes with his fellow villagers, he was deprived of his right hand. He was married twice and had three children. His skull has several features:

Australoid type.

The dimensions of the facial parts exceed the maximum human.

The height of the bend of the forehead, on the contrary, is small.

There is an Inca bone, which is atypical.

In any case, scientists are still puzzled by this question. There are still too many unclear moments.