Loren Coleman and El Mono Grande

    
Mono Grande
THE COLEMAN-SHOEMAKER DEBATE: An Evaluation 10 Years Later
By Richard Ravalli

 

Cryptozoologist Loren Coleman has recently called it “one of the most sinister hoaxes of all times.”[1]  Is the story surrounding the famous photograph of a mysterious South American primate taken sometime around 1920 really nothing more than a racist ploy by a Swiss anthropologist?  Coleman may want us to believe so.  Yet closer inspection of the recent literature on “El Mono Grande” reveals a divergent account, as troubling as it may be for some to admit.  The strange creature recorded by Francois de Loys and championed by anthropologist Georges Montandon is still just that: something strange.[2]
   
Coleman’s hoax claim is roughly 10 years old, dating to a series of writings in 1996 and 1997, including an article and subsequent debate in the pages of the paranormal journal The Anomalist.[3]  If the claim is taken at face value, then apparently we are to believe that his material, and the dialogue with author Michael Shoemaker (and an anonymous writer named “Hax”), provided rational support for concluding that de Loys and/or Montandon were engaged in a fraud.  This appears to be how some have received the debate.  For example, the web-site X-Projectmagazine.com, after citing Coleman’s and Michel Raynal’s research on Mono Grande from The Anomalist, states confidently, “So it appears that one more cryptozoological enigma bites the dust,” adding that “de Loys’s photograph has been thoroughly debunked.”[4]  In the book about his search for the “Mono Rey” (king monkey) of the Bolivian jungle titled The Monster of the Madidi, Simon Chapman noted the evidence of Montandon’s racist evolutionary theories, popularized by Coleman and Raynal.[5]  He offers the more sober suggestion that those beliefs led Montandon to exaggerate what de Loys perhaps discovered—some new, giant type of spider monkey, as opposed to Montandon’s New World “ape.”

 
Yet claiming that Montandon and de Loys exaggerated the find is one thing, and a “sinister hoax” is something else.  What I hope to show here is that Coleman has been guilty of at least the same degree of uncritical thinking for which he chides those who “wish to believe” in de Loys’ photograph.  In the cryptozoological debate between Coleman and Shoemaker, Shoemaker wins.

 
Coleman and Raynal’s article in The Anomalist begins with the standard background story on de Loys’ crew’s encounter in the jungles between Columbia and Venezuela and the original publication of the photo in 1929.  They then move to Ivan T. Sanderson’s skepticism of the photo and cite authorities in support of the position that Montandon’s “Ameranthropoides loysi” is similar to the Ateles belzebuth spider monkey.  The most enlightening part of the piece is the announcement of Montandon’s vicious racism.  He was a polygenist who believed that human races evolved from different species of primates.  As Coleman and Raynal write, “It was important to his view of the world that he understood the ‘white’ issued from archaic Homo sapiens (cro-magnon), the ‘yellow’ from the orang-utan, the ‘black’ from the gorilla or the chimpanzee, and the discovery of the Ameranthropoid ‘explained’ the origin of the American Indian (the so-called ‘red’ race).”  It is noted that Montandon operated as an antisemitic “expert” on race in Vichy France, at one point recommending “cutting off the nose of the Jewish females” to reduce Jewish populations.  Although their documentation of Montandon’s racist views was provided only after critique, Coleman and Raynal should be applauded for contributing this vital information to the general discussion about the de Loys photograph.

 
Michael T. Shoemaker, having previously written on the Mono Grande mystery, offered a reply in the following year’s edition of The Anomalist.  He agreed, as he had earlier, that the creature in the photograph resembles a spider monkey.  Yet according to Shoemaker it contains anomalous characteristics which Coleman and Raynal did not address, including its purported height of approximately four or five feet.  This range comes from Montandon’s original estimations and Shoemaker’s measurement based on a crate board visible in the picture. (Montandon derived his by obtaining a crate from the original manufacturer.)  As fellow critic Hax notes, “If de Loys’ creature was, in fact, an abnormally large spider monkey, then it was abnormal on a scale of 2x, which would make it more a freak of nature (like a human being 12 feet tall).  However, in de Loys’ account, there were at least two of the beasties—one female, one supposedly male.  A double freak of nature?”

 
In the same issue, Coleman and Raynal shot back:

 
"With regards to the size of the animal, de Loys himself gave two different measurements, 1.35 meters (48.6 inches) and then 1.57 meters (56.52 inches).  The size of the crate, the size of the boards in the crate, the fact that the crate may have been cut down can be debated for years.  …No physical evidence of the crate exists and, of course, no physical evidence of this ‘ape’ exists.  The reliability of this photograph must be viewed in the same context as an analysis of an eyewitness account.  Due to the lack of clear scale and the angle of the photograph, the merits of the photograph must be weighed on the virtue of its circumstances.  And to analyze this photograph in its proper context, we must examine the motives of its greatest promoter, George Montandon."

 
In other words, the authors refuse to consider evidence in support of the abnormal size of the figure in the photo, or at least seem unwilling to fully appreciate its implications.   If it “can be debated for years,” then there is little reason to accept a position contrary to the one they apparently want readers of The Anomalist to adopt—that this is nothing but a race-fueled hoax.  But what is the evidence for that?  Coleman and Raynal admit there is none but appear uncomfortable with that inconvenience, as their 1996 article suggests.  Drawing conclusions from Montandon’s racism, they write:

 
"This, of course, does not demonstrate that de Loys’ ape is a fake, but the authors of this paper believe that Montandon’s personality is not good support for the truthfulness of the deLoys [sic] photograph as evidence of the possible existence of an unknown great ape or even a possibly tailless, [sic] spider-monkey in South America.

Because of racism and the need to fill in the family tree of all the ancestors of man, Montandon needed A. loysi.  While we may think this photographed animal was just a very large spider monkey, it must be stated clearly that Montandon used the picture to support his views, even though the photograph was a fake."

 
   
At first Coleman and Raynal realize the limitations of their findings.  Naturally, if the leader of the Third Reich himself had championed the de Loys photograph as proof of a bigoted theory about descent, this would not go to the point that what stepped in front of the guns of de Loys’ crew circa 1920 was a species of Ateles.  Yet in the very next paragraph, the authors return once again to labeling the picture a “fake.”  But if it is a fake, or a hoax, then why should we believe that it displays even a strange new type of monkey?  Basically, Coleman and Raynal are unwilling to come to grips with the fact that they have not debunked the de Loys photo to their satisfaction.  It appears to be a classic example of researchers making too much of their data.  I will not attempt an explanation of why Coleman continues to display this “need to believe” in a hoax, but the fact is that the evidence is just not there.

 
Of course, the picture may be of a normal spider monkey made to appear like an unknown creature, with de Loys’ and/or Montandon’s knowledge, but nothing about the connection to polygenism proves that to be the case.[6]  Until further evidence comes to light, the most reasonable position seems to be that the find was exaggerated into an “ape” largely for racist reasons, and the identity of the animal in the photo remains a legitimate mystery.  The concerns raised by Shoemaker and others have not been adequately addressed.

 
The tender state of cryptozoology at this time is not helped by rushes to judgment for or against unknown animals.  Loren Coleman needs to clarify what he means by terms such as hoax, or cease using them to refer to this still-unexplained element of El Mono Grande.  

 

NOTES

[1] Loren Coleman, “Loren’s Top Ten Reasons For Cryptozoology Hoaxes,” Loren’s Cryptozoo News, Nov. 3, 2006, Available at http://www.cryptomundo.com/cryptozoo-news/top-10-for-hoaxes/.

[2] For sake of space, I will not provide a complete background on the Mono Grande mystery here.  For a decent treatment, see Jerome Clark, Unexplained! 2nd Edition (Detriot: Visible Ink Press, 1999), 310-316.

[3] Loren Coleman and Michel Raynal, “De Loys’ Photograph: A Short Tale of Apes in Green Hell, Spider Monkeys, and Ameranthropoides loysi as Tools of Racism,” The Anomalist 4 (Autumn 1996), 84-93; “Letters to the Editors,” The Anomalist 5 (Summer 1997), 143-153.

[4] Davy Russell, “De Loys Ape – Mono Grande,” X-Project Paranormal Magazine, June 29, 2001, Available at http://www.xprojectmagazine.com/archives/cryptozoology/deloysape.html.

[5] Simon Chapman, The Monster of the Madidi: Searching for the Giant Ape of the Bolivian Jungle (London: Aurum Press, 2001), 101-103.

[6] The more sophisticated point Coleman and Raynal presumably wish to make is that the moral failure of Montandon in propagating racist ideologies makes moral failure in other areas of his life and career more likely.  However, they provide no justification for this questionable assumption.