Stories of anomalous cryptids moving in and out of man’s reality such as described in the previous two entries were once considered fact in ancient times. Early people around the world viewed “them” as coexisting with man and who could be seen whenever the netherworld beings willed it. This included the opening of portals or spirit gateways and the idea that through these openings could come the sudden appearance of werewolves, ghosts, goblins, trolls, and those mythical beings of legend that have an even more interesting connection to modern UFO lore known as fairies.
Fairy variety is considerable and listing each type here is beyond the scope of our interest. However, some of them are virtually identical with ancient descriptions of demons including a particular one called the bogie or “bogeyman” who haunts the dark and enjoys harming and frightening humans. These fairies appear very similar to traditional descriptions of “Bigfoot” with the same furry bodies together with fiery red eyes. Other Fairy classifications are practically indistinguishable from the flying witches of Classical Antiquity and the Ancient Near East. Olaus Magnus, who was sent by Pope Paul III in 1546 as an authority to the council of Trent and who later became canon of St. Lambert in Liége, Belgium, is best remembered as the author of the classic 1555 “Historia de Gentibus Septentrionalibus” (History of the Northern Peoples), which chronicled the folklore and history of Europe. In it, he provided engravings of fairy-demons carrying women away for intercourse. Before him, in 1489 the legal scholar Ulrich Molitor did the same, providing etched plates in his Latin tract on sorcerous women (“De laniis et phitonicis mulieribus”) depicting demons abducting women for coitus. Besides such similarities to current UFO and alien-abduction activity, these fairies often left “the devils mark”—a permanent spot or scar believed to have been made by the demon (or the devil himself) raking his claw across the flesh or by the red hot kiss of the devil licking the individual. This happened at night, at the conclusion of the nocturnal abduction episode. This mark was also known as “fairy bruising” and as the “witche’s teat” and appeared as a raised bump or scoop mark in the flesh often on the most secret parts of the body. In modern times, alien abductees often bear the same marks as those described in olden days as the Devil’s Mark—cuts or scoops on the backs of the legs, arms, neck, purplish circular spots around the abdomen and genitals, and in patterns consistent with those from medieval times ascribed to witches, incubi and fairies. Thus the actual mythology of these creatures and the “little people” that traveled with them between our reality and fairyland or “Elfland” portrays an image quite different than that of cutesy “Tinkerbell” fluttering overhead at Disneyland! Fairy legend includes the identical alien-sounding roles of abduction, inducing some type of paralysis in which the victim can see what is happening but is powerless to intervene (the Oxford Dictionary of Celtic Mythology says the colloquial English usage of ‘stroke’ for cerebral hemorrhage derives from its relationship with “paralysis” and originated with the “fairy-stroke” or “elf-stroke” of legend [i]), levitating of people and flying them away to “fairyland” (or what some today call “Magonia”), and traveling in UFO-like discs or circular globes of light.
In the 1960s, legendary French UFO researcher Dr. Jacques Vallée began to explore these commonalities between UFOs, alien abduction, and fabled figures like fairies in his book Passport to Magonia: From Folklore to Flying Saucers (this work by Vallée is no longer available but will be provided free in digital format with the release of the book Exo-Vaticana that this series is based on). Out of this research he developed a “multidimensional visitation hypothesis” beyond space-time that would allow for undetected coexistence between humans and non-human beings, which have been seen and detected for thousands of years and that seem to present themselves in a way that suggests: 1) either they are mutating their persona to match our current belief systems (i.e. they once were called the little people of Elfin lore who stole and replaced children with “changelings” while today they are the little grays of ET abduction who steal and replace embryos with hybrid babies); or 2) they are doing what they have always done and we are the ones interpreting their presence in ways that accommodate our current understanding of science and religion. For Vallée, the comparisons between the ancient fairy stories and modern alien-abduction phenomenon were too similar to be coincidence. He cites the work of Walter Yeeling Evans-Wentz (1878—1965), an anthropologist and expert on “fairy-faith” in Celtic countries (whose 1911 book/dissertation on the subject is also free with the data packet that comes with Exo-Vaticana), as powerful evidence for consistency of the phenomenon throughout history.
Evans-Wentz, also a theosophist, is famous for compiling and editing the sacred texts on Tibetan Buddhism which were published by Oxford University Press in the early twentieth century. Consequently, he is widely credited with pioneering western Buddhism associated with Astrobiologist Chris Impey (whom we discuss later). However, before his travels to Sri Lanka and India, Evans-Wentz wrote his doctoral thesis at Oxford University on the Celtic belief in fairies. He approached the subject as a scholar examining the history and folk-lore of the British Isles through the lens of anthropology and psychology. It is perhaps one of the most thorough and scholarly endeavors ever conducted on the subject.
As the nineteenth century rolled over into the twentieth the industrial revolution was driving the populations toward the cities and the population was booming. Evans-Wentz did extensive ethnographic fieldwork interviewing folks in Ireland, Wales, Scotland, Brittany and the Isle of Man. Encounters with fairies were plentiful enough to be commonplace in the early nineteenth century, but as modernity approached they waned. Today fairies are largely forgotten, relegated to old wives tales and legend, albeit the phenomenon still exists.
Jacques Vallee is convinced that the fairies were not only real but that they currently endure under the modern guise of extraterrestrials. What Evans-Wentz was able to capture was the time of transition when the entities plagued by the encroachment of modernity transformed themselves. Through his field work Evans-Wentz noted that the nearly all of the older folks had witnessed fairies or believed in them. It transcended legend as a commonly accepted fact. However, the next generation, influenced by the industrial zeitgeist, lacked fairy belief. John Bruno Hare, founder of the internet Sacred-Text.com archive, surmised, “We come away from this study with a multi-dimensional view of the fairies, who, much like the grey aliens of UFO belief, inhabit a narrative which seems too consistent to be the product of insanity, yet too bizarre for conventional explanation.”[ii] This suggests a line of congruence between the accounts of fairies and that of today's so-called extraterrestrials. Vallée writes:
We have now examined several stories of abductions and attempts at kidnappings by the occupants of flying saucers. These episodes are an integral part of the total UFO problem and cannot be solved separately. Historical evidence, gathered by Wentz, moreover, once more points in the same direction.
This sort of belief in fairies being able to takepeople was very common and exists yet in a good many parts of West Ireland. . . . The Good People are often seen there (pointing to Knoch Magh) in great crowds playing hurley and ball. And one often sees among them the young men and women and children who have been taken(emphasis in original).
Not only are people taken, but—as in flying saucer stories—they are sometimes carried to faraway spots by aerial means. Such a story is told by the Prophet Ezekiel, of course, and by other religious writers. But an ordinary Irishman, John Campbell, also told Wentz:
A man whom I have seen, Roderick Mac Neil, was lifted by the hosts and left three miles from where he was taken up. The hosts went at about midnight.
Rev. Kirk gives a few stories of similar extraordinary kidnappings, but the most fantastic legend of all is one attached to Kirk himself: the good reverend is commonly believed to have himself been taken by the fairies.
Mrs. J. MacGregor who keeps the key to the old churchyard where there is a tomb to Kirk, though many say there is nothing in it but a coffin filled with stones, told me Kirk was taken into the Fairy Knoll, which she pointed to just across a little valley in front of us, and is there yet, for the hill is full of caverns and in them the “good people” have their homes. And she added that Kirk appeared to a relative of his after he was taken.
Wentz, who reports this interesting story, made further inquiries regarding the circumstances of Kirk’s death. He went to see the successor to Kirk in Abcrfoyle, Rev. Taylor, who clarified the story:
At the time of his disappearance people said he was taken because the fairies were displeased with him for disclosing their secrets in so public a manner as he did. [iii]
Some UFO researchers go so far as to call the Reverend Robert Kirk “the first genuine martyr of the exo-politics movement.”[iv] His seminalThe Secret Commonwealth of Elves, Fauns and Fairies provides a wealth of parallels to modern UFOlogical research (which is also included in the free data packet that will come with Exo-Vaticana). Was Kirk spirited away to the ever-enigmatic place called Magonia?
Vallée documented how “the physical nature of Magonia, as it appears in such tales, is quite enigmatic. Sometimes, it is a remote country, an invisible island, some faraway place one can reach only by a long journey. Indeed, in some tales, it is a celestial country…. This parallels the belief in the extraterrestrial origin of UFO’s so popular today. A second—and equally widespread—theory, is that Elfland constitutes a sort of parallel universe, which coexists with our own. It is made visible and tangible only to selected people, and the ‘doors’ that lead through it are tangential points, known only to the elves. This is somewhat analogous to the theory, sometimes found in the UFO literature, concerning what some authors like to call the ‘fourth dimension’—although, of course, this expression makes much less physical sense than does the theory of a parallel Elfland. (It does sound more scientific, however!)” [v]
Vallée’s argument is persuasive given the history of demonic entities and their deceitful record of assuming any appearance that gains them acceptance into society. Recall the creatures in the film “They Live” and their ability to appear quite human. According to 2 Corinthians 11:14 even Satan himself can manifest as “an angel of light”! Vallée also notes this deception on the part of the modern alien-fairies seems to be for the purpose of taking and replacing babies or smaller children with “changelings.” In alien abduction many women report the removal of their fetus followed later by introduction to (supposedly) the post-gestational baby. In fairy lore the child is removed and replaced with a “changeling,” a human-looking copy especially of Western European folklore and folk religion. Numerous theories were developed between the 13th and 15thcenturies to explain the reason for this abduction and replacement of children including that the earthly child was a “tithe to Hell” or tribute paid by the fairies to the devil every seven years. But Vallée updates this point, noting how the modern alien-abduction phenomenon and the numerous accounts of abductions by the fairies focused “especially on pregnant women or young mothers, and they also are very active in stealing young children.” He says:
Sometimes, they substitute a false child for the real one, leaving in place of the real child …one of their children, a changeling: By the belief in changelings I mean a belief that fairies and other… beings are on the watch for young children…that they may, if they can find them unguarded, seize and carry them off, leaving in their place one of them. [vi]
Vallée then points to a television series that capitalized on the aspect of UFO lore and the connection between modern and ancient abductions:
In the show, the human race has been infiltrated by extraterrestrials who differ from humans in small details only. This is not a new idea, as the belief in changelings shows. And there is a well-known passage in Martin Luther’s Table Talk, in which he tells the Prince of Anhalt that he should throw into the Moldau a certain man who is, in his opinion, such a changeling—or killcrop, as they were called in Germany.
What was the purpose of such fairy abductions? The idea advanced by students of folk talks is again very close to a current theory about UFO’s: that the purpose of such contact is a genetic one. According to Hartland:
The motive assigned to fairies in northern stories is that of preserving and improving their race, on the one hand by carrying off human children to be brought up among the elves and to become united with them, and on the other hand by obtaining the milk and fostering care of human mothers for their own offspring. [vii]
Baby switched with a changeling in “The legend of
St. Stephen” by Martino di Bartolomeo
St. Stephen” by Martino di Bartolomeo
Thus the idea of deceptive nighttime creatures probing humans to gather genetic material for use in generating hybrid offspring agrees with Vallée and his contemporaries who, following extraordinary research, determined that whatever the modern alien abduction encounters represent, its goal is a repeat of ancient activity involving the collection of DNA for 1) a Breeding Program, followed by 2) a Hybridization Program, and finally 3) an Integration Program, exactly what Watchers accomplished with Nephilim in ancient times.
But why would “aliens” be involved in such a program? Over the last few decades secular alien abduction researchers like Budd Hopkins and Dr. David Jacobs have posited that the aliens are a dying race and must pass on their genetic material through hybrids to maintain their species. The Barney and Betty Hill case of September 19–20, 1961, marked the first widely-publicized claim of such alien abduction and the beginning of the public’s knowledge of the phenomenon. Yet the part of their story often overlooked is how ova was reportedly retrieved from Betty Hill’s body and sperm from her husband Barney, presumably for use in the hybridization scheme. In the years since, tens of thousands of people have slowly emerged from around the world to claim they too have been subject to a mysterious alien procedure in which human genetic material is harvested including sperm and eggs for a reproductive agenda involving human hosts as surrogates and incubatoriums for fetuses wherein alien-human hybrids are produced. Entire communities have grown up around the idea that children now exist on earth that are part-human and part-alien. Some claiming to be parents of hybrid children have their own websites, host conferences, and are building social networks across the web. These people include academics, physicists, psychologists, attorneys, actresses and school teachers. Furthermore, according to researchers, it isn’t just child hybrids that are now among us. Adult versions have spread throughout society too. Budd Hopkins—who, before he died of cancer at the age of 80 in 2011, was considered the father of the alien-abduction movement—claimed that he and Dr. Jacobs especially were building new case files containing disturbing evidence related to specific entities and their integration within human society. He was planning to illustrate that the science fiction-horror film “They Live” was not that far off after all, and that, from local bread factories to halls of congress, alien-human hybrids are now firmly entrenched within earth’s cultures. Not long before he passed away, he wrote on the Journal of Abduction-Encounter Research (JAR) website:
I investigated the reports of two women who described seeing an adult male hybrid wearing glasses. Each made a drawing of the hybrid, and the two drawings are amazingly similar. Both portray a strange-looking man, with sharp cheeks, wearing oddly-shaped glasses. The two women independently drew the same person. Some of these hybrid beings have been seen by more than three people at once and they are described by the witnesses the same way. As far as hybrids operating in the human world, we have many reports of them driving automobiles, shopping in stores, and behaving more or less naturally in other mundane places, but manifesting the kinds of powers aliens seem to have, i.e., the ability to control minds, and to communicate telepathically. The powers the gray aliens possess in the world can entail a complex series of repeated similar events, as if these adult hybrids do not really understand our world and our behavior but are trying to learn exactly how we act and what we say, all of which gives us an uneasy feeling of what their agenda might be leading to. There definitely is strong evidence that an infiltration into human society is taking place. [viii]
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