FOLKLORE AND LEGENDS
Since ancient times, the Yeti has been part of the folklore and beliefs of different communities that inhabit the Himalayan mountains. Stories, legends, rumours, chance encounters and footprints in the snow are part of the myth created around the Yeti. The Yeti also known as the abominable snowman (Jigou for the Tibetans) could be a cryptid interpreted as a giant ape related to the Bigfoot, the Yowie in Australia, the Kunk in the Andes and other similar myths present in many cultures . In the total absence of evidence, there are only accounts that describe it as a giant bipedal ape that is believed to be located in the forested areas of the Himalayas, but other sources indicate that it could be a variety of woolly white bear similar to the polar bear. People who believe in its existence consider it a distant relative of the orangutan that lived in this mountain range millions of years ago.

However, there is no conclusive evidence of the existence of this primate. Still other research links the Yeti to bears. Remains purportedly belonging to the Yeti are preserved in some monasteries in Nepal, but have subsequently been shown to belong to a type of local goat. In 2008, a Japanese research group headed by scientist Yoshiteru Takashi, leader of the Japanese Yeti project, traveled for forty-two days through the high mountain region of Dhaulagiri IV, leaving evidence of having photographed alleged footprints of about 45 cm in diameter. length of the elusive primate. Takashi assures that he will return to Nepal and Tibet in the coming years and will not leave the project until his group obtains reliable evidence of the existence of the most wanted legendary being on the planet. On the other hand, Reinhold Messner, the first mountaineer to ascend Everest without oxygen, the first to do it alone, the first to summit the fourteen eight-thousanders, after making a sighting he dedicated a few years to his study and has written a book on the subject, identifying the be with the jemo or jemong, the Tibetan brown bear, a nocturnal, large animal that can walk on two legs, of variable color, always solitary except when looking for a mate or during breeding, being very feared by the inhabitants of the area, as it has caused many deaths. Other sources indicate that it would be a bear similar to the woolly-type polar bear adapted to heights. It is noteworthy that in all the reports of sightings, more than one individual is never mentioned. Therefore, a very important objection is the fact that the survival of any species requires the existence of a population of a certain size, with individuals of various ages and including juvenile forms, which have never been reported, which makes it very difficult to justify a concealment of such a population for a long time, as asserted.

In most legends told by the Himalayan peoples, the Yeti is a dangerous figure. This could be a personification of the fears of the human mind in order to avoid encounters with wild animals and keep the community together. The uncontrollable and wild nature has always inspired fear to the hunter, shepherd, trader or the solitary traveler. From the jungle of the deep canyons of the Himalayas to the high hills, these inhospitable places are perceived as dangerous corners, where wild creatures and spirits roam freely. Many of the local stories tell of people being kidnapped and bewitched, of how the mysterious Yeti eats cattle and of his ability to mimic human behavior.

13) FIGURA DEL YETI

18) HUELLAS DEL YETI

15) PANGBOCHE + AMA DABLAM

THE YETI FEVER
In 1951, explorer Eric Shipton returned from his reconnaissance trip up Everest with a photo of a large footprint, similar to that of humans. Shipton was one of Everest's most respected explorers, so no one questioned his find. From then on, the Yeti myth passed onto the world scene. Many have been those who have ventured to find traces and signs of the baptized as the abominable snowman. Explorers, scientists, mountain climbers, and even big oil tycoons, have organized expeditions in the race to find the Yeti.

THE RELICS OF THE YETI IN BUDDHIST MONASTERIES
Remains purportedly belonging to the Yeti, but which have later been shown to belong to a local goat species, are preserved in some of the monasteries of Nepal. In the Khumbu Valley, there are some Buddhist monasteries such as Khumjung, Pangboche and Namche Bazaar, it is said that they preserve as relics the scalps of some yetis, as well as an alleged incorrupt hand that was found in the Pangboche monastery. In 1961, after a study of the hair from the Khumjung monastery, it was revealed that it belonged to another species of animal, a relative of the chamois, the Himalayan Serau (Capricornis thar) and not to an unknown primate. The object in question is a type of hood that is often used by monks in ritual dances. Those of the other monasteries were similarly made. These artifacts are venerated and are considered authentic relics by the monks of the monastery, because they are ancient, counting more than three hundred years old.

THE YETI IN THE LANGTANG
In the Langtang Valley between the towns of Mundu and Kyangin Gompa called Yamphu, which in the local language means: 'place where the Yeti disappeared'. It is a mysterious cave, located to the left of the main road that goes up to Kyangin, closer to the latter town than to Mundu. A Sherpa ne explained the legend about the Yeti, which his grandfather told him when he was little. Legend has it that the highlands of the Langtang Valley were inhabited by the Yeti. These creatures caused many problems for the local population, scaring shepherds, trekkers and eating livestock. One fine day, the people of Langtang, concerned for their safety and that of their animals, came together to find a solution. Knowing that the Yeti like to imitate the behavior of humans, they prepared a theatrical recreation. Past the town of Kyangin Gompa, up the valley, is a large plain, which they chose to represent the performance, knowing that the Yeti would watch them from above. There they met and simulated a game, throwing each other some big balls of wool that they had prepared. Every time an individual received the impact of the balls of wool, he pretended to fall to the ground in a faint. The other people took the body and threw it into the river. They played like this until sunset, when they returned to the village. With the last light of day, the Yeti descended to the plain and began to play, throwing stones at each other instead of balls of wool. Each impact knocked down a creature and the others threw the body into the river. In this way, they played until only one Yeti was left standing.

17) ERIC SHIPTON

14) REPLICA ESCALP PANGBOCHE

15) KYANJING GOMPA LANGTANG

YAMPHU
Meanwhile, the inhabitants of Langtang had hidden behind some rocks, instead of going home. Seeing what had happened, they went for the Yeti. This, frightened, fled down the valley at a run, pursued by an angry mob, until he entered a cave from which he never came out again. That place was named as Yamphu by the inhabitants of Langtang. Since then, they never came across a Yeti again, not even the cattle suffered a single attack again. The inhabitants of the Langtang Valley found a very cunning and original solution to get rid of the Yeti's threats. Although there have been many attempts to scientifically prove the existence of the Yeti, conclusive proof has never been found. Still, in my opinion, the Yeti will live on as long as these fantastic stories and legends about the Yeti continue to spread.

19a) GURUMAPA 2

19) GURUMAPA

19) KYANGING GOMPA - LANGTANG

GURUMAPA
It is a mythical creature from Nepal Mandala folklore. According to legend, Gurumapa is said to have taken away disobedient children, and for this, he was expelled to a field in Kathmandu. The story of Gurumapa is one of the best-known folktales of the Newars. Gurumapa is described as a giant, whose face is terrifying and with protruding fangs.

KESH CHANDRA
This story begins with a gambler named Kesh Chandra who lived in Itumbaha, a sacred courtyard located in the center of Kathmandu. After having lost all of his property because of gambling, he went to live with his sister. But when he stole even the plate he used to eat to bet him, his sister, wanting to teach him a lesson, served him his rice on the ground. Deeply wounded, Kesh Chandra collected food from him with a handkerchief and walked a long distance to the forest, which is on the outskirts of the capital. Feeling hungry, he unwrapped the rice, only to discover that the food had spoiled, and that it was full of worms. So he left the food to dry in the sun, and fell fast asleep.

The droppings turn into gold
When Kesh Chandra woke up, he discovered that the pigeons ate all the rice. He was so sad, that he started crying. Feeling sorry, the pigeons left his droppings, which turned to gold. There was so much gold that he couldn't take it all. As he was thinking about what to do with the gold, he found Gurumapa, a giant man-eater who lived in the forest, approaching. He had been drawn by the scent of prey.

Kesh Chandra reassured him by calling him uncle, and persuaded him to carry the gold home with the promise of a party and the right to take the children, if their parents called, when they misbehaved. After that, Chandra took Gurumapa to his home in Itumbaha and let him live in the attic. Over time, the children began to disappear, whenever their parents warned them that Gurumapa was going to take them away if they continued to be disobedient.

20) GURAMAPA FESTIVAL - TUNDIKHEL

19b) GURUMAPA 3

Expelled to Tundikhel
Local residents decided that it was not safe to continue keeping Gurumapa in the neighborhood. They promised to provide him with an annual feast of boiled rice and buffalo meat, if he would agree to live in the Tinkhya (Tundikhel) camp. And so, the giant accepted the offer, and decided to go live in the country. To this day, the local people hold a feast on Ghode Jatra day for Gurumapa and leave him in the field, which is now a town square.