Monster Monday: The Beast of Exmoor

Rumour, Release, or Something Wild?

Today, we’re going to look at one of the more (or should that be moor?) well-known of Britain’s best-known cryptids. A mystery cat that’s right up my alley. But, before there was a beast, there was a landscape.

Exmoor is open, wind-cut, and exposed. Sheep move across long lines of sight as they graze, perhaps in a false sense of security that Britain’s predators are long-banished. Granite outcrops and banks of heather hold the last of the day’s light. When something crosses that horizon, it might be seen but just as quickly, it can slip back into the many shadows and hiding places on the moor.

In 1983, Devon farmer Eric Lane began losing young lambs. The predation was both serious and mysterious. Then, larger, full-grown lambs began to be taken. Ultimately, Lane reported losing more than fifty sheep. And across the region, estimates suggested over one hundred full-grown ewes were killed in what the press began calling the Beast’s “rampage”. Carcasses were found with throats torn and little meat consumed. Some reports described clean kills. Others suggested variation. No body was recovered. No animal was conclusively identified.

The police took the matter seriously enough to organise searches and vigils. And then, as the death toll of livestock mounted, they called in the army. At least one patrol involved a former Royal Marine, John Holden, who was later interviewed in the documentary Panthera Britannia: Declassified. Holden described seeing a large cat-like animal during a night patrol. A shot was reportedly taken by another member of the patrol. After that incident, sheep losses diminished. But no carcass, no blood trail, and no confirmed remains were ever found.

Absence became the defining feature of the case.

A Naturalist’s Theory

Among those who treated the killings as a wildlife question rather than a ghost story was Devon-based zoologist, naturalist, and conservationist Trevor Beer (1937-2017), who investigated sightings across the region for decades.

Beer did not dismiss the accounts outright. Nor did he frame them as folklore. Based on reported behaviour and differences in sightings, he suggested that two separate large cats — possibly a puma and a leopard — might explain the variation. It was a practical hypothesis. If attacks differed in method, perhaps more than one animal was involved.

Importantly, this was not a claim of proof. It was an attempt to reconcile inconsistent details with ecological reasoning. And that matters.

Because Britain in the 1970s and early did have privately owned exotic cats. Before the Dangerous Wild Animals Act of 1976, keeping such animals was not uncommon. Archival BFI footage (also from early 1976) exists of a puma being walked in Barnstaple. After the Act tightened licensing requirements, stories began circulating that some owners released animals rather than surrender them, and this has become a fundamental and foundational part of the British big cat phenomenon.

What is documented is patchy. What is alleged is plentiful.

Release Stories and Blurred Memory

Over time, rumours became interwoven with the facts and real investigations.

A Barnstaple butcher who supposedly owned a puma and a leopard and got in trouble with the law was said to have released his pets as he fled the country. A zoo owner alleged to released animals onto Dartmoor rather than face an unknown fate. Stories of circus transfers, licence losses, and midnight liberations threatened to blend fact with fiction.

For instance, I think it’s no coincidence that there is archival BFI footage of a man walking his pet puma in Barnstable and there is a story about the supposed butcher and his ‘guard panthers’. But I think it’s a blurring of memory. In 1976, the population of Barnstable was that of a small country parish, a little over 10,000 people. It’s hard to believe there were two individuals with a pet puma. And there is no documented evidence of a butcher with two big cats – surely that would have made at least one local paper?

Benjamin Mee is the owner of Dartmoor Zoo, which became famous after the film ‘We Bought A Zoo’ put its story in the spotlight. Again, for Panthera Britannia, Mee recounts a sighting of a big cat in the village, shortly after moving to Dartmoor. There is also a reference to the former zoo operator Ellis Daw, who was alleged to have released three pumas onto Dartmoor. But again, does that conflate events and allegations surrounding Mary Chipperfield, who was also said to release three pumas, among her favourite animals, whilst transferring them from Plymouth Zoo after it closed in 1978, which was owned by the Chipperfield family at the time.

The difficulty is not that these names appear. It is that the stories begin to overlap.

Separate incidents, across counties and years, begin to compress into a single narrative mass. Exmoor and Dartmoor become interchangeable in casual retelling. A puma becomes “a black panther”. Two animals become one roaming shadow.

Memory simplifies. Landscape absorbs detail.

Could a Big Cat Survive?

Ecologically, the idea is not impossible. In fact, it’s very probable.

The Cougar is highly adaptable. In North America, it occupies deserts, forests, mountains, and the fringes of cities. It can take deer and livestock. It is solitary, elusive, and capable of travelling large distances. In turn, leopards are found from the desserts of Africa through to the Siberian plateau and are considered one of the most adaptive of the big cats.

A released animal, in theory, could survive, at least for a time. And, the sheep kills are suggestive of a released animal with limited experience taking easy prey. It is widely reported that wild big cats avoid taking sheep, as they find the wool problematic to remove, and don’t like the texture of it in the mouth. However, there is enough of an issue of pumas taking sheep in Chile for there to be a government-backed guardian livestock dog programme, documented by National Geographic’s ‘Up Close with Bertie Gregory’. So, we know sheep are on the menu, at least for some big cats.

@bertiegregory

We used military-grade thermal imaging cameras to allow us to film guardian dogs protecting sheep from pumas in the middle of the night. This strategy is good news for farmers and good news for pumas, alongside the dogs. However, it is also critical that farmers manage their land to support wild puma prey populations. 🎥: #AnimalsUpClose

♬ original sound – Bertie Gregory

But survival is not proof of presence.

And livestock predation patterns are not always straightforward. Dogs, foxes, and even corvids can complicate carcass interpretation once an animal has fallen. Bite placement, caching behaviour, feeding style… these details matter, but they are rarely preserved cleanly in open moorland.

What Remains

What is harder to dismiss is the shift in perception.

Farmers scanned ridgelines differently. Dog walkers reported silhouettes where before there had been none. The moor, already vast, felt less empty.

Whether the Beast of Exmoor was:

  • A released exotic
  • Multiple animals folded into one legend
  • A misidentified large dog
  • Or a solitary cat that came and went without leaving a body

…the story altered how people saw their landscape.

That is often how monsters begin.

Not with certainty.
Not with spectacle.
But with a disruption, a suggestion that the familiar ground may not be entirely ours.

In my own fiction, I’m often less interested in proving the beast exists than in exploring what changes in us when we believe it might.

The Beast of Exmoor remains ultimately unproven. But the space it opened, between where we live and wilderness, between rumour and ecology, still lingers across the moor. And sightings still continue, as does the mystery.

Monster Monday: The Yeti — Footprints in the Snow

Footprints are powerful things.

They suggest presence without confrontation — a body that was there, but no longer is. In high mountain places, where weather erases evidence quickly and distances distort scale, a single line of tracks can feel profoundly unsettling. It is no surprise that the Yeti, more than almost any other cryptid, has been defined not by clear sightings, but by impressions left behind.

The Yeti does not announce itself. It lingers at the edge of vision, half-formed in snow, mist, and memory.

The First Western Encounter

The modern Western story of the Yeti is often traced to 1921, during a British reconnaissance expedition to Mount Everest led by Charles Kenneth Howard-Bury. While crossing the Lhakpa-La pass at around 20,000 feet, members of the party observed dark figures moving across a distant snowfield. They also noted a trail of large footprints, unlike those of any animal they recognised.

Local guides described the tracks as belonging to something known in regional folklore. Through mistranslation and embellishment, this was rendered in Western newspapers as the “Abominable Snowman” — a phrase that would stick, despite being at odds with the more nuanced local descriptions. Some researchers have since suggested that elements of the original terminology may have referred more generally to wild or bear-like creatures, an ambiguity that would echo through later attempts to categorise what was seen.

What is striking about these early reports is how restrained they were. There was no claim of attack, no dramatic encounter. Just distance, scale, and uncertainty. Something large had crossed the snow.

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One Name, Many Creatures

One of the enduring problems in Yeti research is the assumption that it refers to a single, clearly defined animal.

Across the Himalayan region, different cultures describe different beings: some tall and upright, others smaller and more animal-like; some solitary, others encountered in pairs; some associated with high snowfields, others with dense forest. Hair colour, gait, and behaviour vary widely between accounts.

Rather than weakening the Yeti legend, this diversity strengthens it.

It suggests that “Yeti” may be a category rather than a creature, a name applied to unfamiliar encounters in extreme environments. In this sense, the Yeti functions much like other global wild-man traditions: a boundary figure, occupying the blurred edge between known animals and imagined ones.

Where the Yeti Really Lives

Popular imagery places the Yeti high on frozen ridgelines, silhouetted against endless snow. In reality, this is one of the least likely places for a large, undiscovered mammal to live year-round.

Modern thinking increasingly suggests that if a Yeti-like animal exists at all, it would spend most of its life below the snowline, in remote forests and rugged valleys where cover, food, and shelter are more reliable. Seasonal crossings of high passes could account for the famous footprints, while keeping the creature largely hidden for the rest of the year.

This reframing does not make the Yeti less mysterious, it makes it more plausible.

Footprints, Photographs, and the Problem of Proof

The most famous Yeti evidence remains the footprint photographs: oversized impressions in snow, often distorted by melt, refreeze, and shadow. These images have been endlessly reproduced, debated, and dismissed.

But footprints are inherently deceptive. Snow stretches, collapses, and reshapes under weight. Familiar animal tracks can appear enormous under the right conditions. Perspective plays tricks in featureless landscapes.

It is also worth noting that some famous Yeti evidence has been questioned long after the fact. In a handful of cases, relatives or associates of expedition members later suggested that footprints may have been exaggerated, staged, or misinterpreted. Claims that emerged decades after the original events, often when those involved were no longer alive to respond.

Whether these retrospective doubts reflect new information, fading memory, or a desire to impose rational order on unresolved stories is difficult to say. What they do illustrate is how cryptid encounters rarely end when the expedition does. They continue to evolve, shaped by cultural pressure, reputation, and our collective discomfort with uncertainty.

The footprints endure not because they are conclusive, but because they resist tidy explanation.

From Mystery to Caricature

Once the phrase “Abominable Snowman” entered Western culture, the Yeti’s fate was largely sealed. It became a creature of novelty and spectacle, sometimes threatening, often comic.

Films and television leaned into this transformation, from light-hearted moments in One of Our Dinosaurs Is Missing, to outright creature features like Abominable, and later family-friendly reimaginings such as Smallfoot.

Entertainment keeps the Yeti visible, but it also flattens it. Complexity gives way to costume. Mystery becomes marketing.

Modern adventure shows, including series like Expedition Unknown, walk a sometimes not-so-careful line between curiosity and spectacle. They undoubtedly keep public interest alive but in doing so, they risk turning genuine mystery into a checklist of expected outcomes.

A Monster That Refuses to Settle

Perhaps the Yeti’s greatest strength is its refusal to be pinned down.

It does not fit neatly into zoology, folklore, or fiction. It shifts between categories depending on who is looking, and from where. In this way, the Yeti mirrors the landscapes it is said to inhabit. Places where maps end, weather dominates, and certainty is a luxury.

The Yeti endures not because it has been proven, but because it remains unresolved. A set of footprints leading out of sight. A shape moving where nothing should be. A reminder that even in the modern world, there are still edges we do not fully understand.

If you enjoy this kind of grounded monster storytelling, my novels explore similar themes of wilderness, fear, and folklore, where the line between the known and the unknown is rarely clear.