PART 9: FAIRIES,
CHANGELINGS...
|
and the False Messiah from MagoniaBy Tom Horn & Cris Putnam |
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 take people 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 seminal The 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 15th
centuries 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]
