ecorded about 1825 in the Vale <strong>of</strong> Neath, Wales. Rhys and Llewellyn were servants to a farmer. Asthey went home one night, Rhys told his friend to stop and listen to the music. Llewellyn heard nomusic. But Rhys had to dance to the tune he had heard a hundred times. He begged Llewellyn to goahead with the horses, saying that he would soon overtake him, but Llewellyn arrived home alone.The next day, he was suspected <strong>of</strong> murdering Rhys and was jailed. But a farmer "who was skilled infairy matters" guessed the truth. Several men gathered – among them the narrator <strong>of</strong> the story – andtook Llewellyn to the spot where he said his companion had vanished. Suddenly, "Hush!" criedLlewellyn. "I hear music, I hear sweet harps."All listened but could hear nothing. Llewellyn's foot was on the outer edge <strong>of</strong> the fairy ring. He toldthe narrator to place his foot on his, and then he too heard the sounds <strong>of</strong> many harps and saw anumber <strong>of</strong> Little People dancing in a circle twenty feet or so in diameter. After him, each <strong>of</strong> theparty did the same and observed the same thing. Among the dancing Little Folk was Rhys.Llewellyn caught him by his frock as he passed close to them and pulled him out <strong>of</strong> the circle. Atonce Rhys asked, "Where are the horses?" and asked them to let him finish the dance, which hadnot lasted more than five minutes. And he could never be persuaded <strong>of</strong> the time that had elapsed.He became melancholy, fell ill, and soon after died.Such stories can be found in Keightley's The Fairy Mythology and other books. The story <strong>of</strong> Rhysand Llewellyn is remarkable because it dates from the nineteenth century, thus providing continuitybetween fairy and UFO lore. In tales <strong>of</strong> this type, several modes <strong>of</strong> recovery <strong>of</strong> the persons taken are<strong>of</strong>fered. One <strong>of</strong> them consists in touching the abducted man with a piece <strong>of</strong> iron, and the objection<strong>of</strong> supernatural beings to this metal is one <strong>of</strong> the themes <strong>of</strong> fairy lore.Near Bridgend, Wales is a place where it is reported that a woman who had been taken by the fairiescame back ten years later and thought she had not been away more than ten days. Hartland givesanother charming story on the same theme, concerning a boy named Gitto Bach, or Little Griffith, afarmer's son who disappeared:During two whole years nothing was heard <strong>of</strong> him; but at lenght one morning when hismother, who had long and bitterly mourned for him as dead, opened the door, whom shouldshe sitting on the threshold but Gitto with a bundle under his arm. He was dressed andlooked exactly as when she last saw him, for he had not grown a bit. "Where have you beenall this time?" asked his mother. "Why, it was only yesterday I went away," he replied; andopening the bundle he showed her a dress the "little children" as he called them, had givenhim for dancing with them. The dress was <strong>of</strong> white paper without seam. With maternalcaution she put it into the fire.The best-known stories where time relativity is the main theme are <strong>of</strong> course <strong>of</strong> the "Rip vanWinkle" type, patterned after numerous folk tales that allegedly concern actual events. Strangelyenough, we again find the identical theme in ages-old Chinese folklore. Witness the story <strong>of</strong> WangChih, one <strong>of</strong> the holy men <strong>of</strong> the Taoists.One day, as Wang Chih wandered through the mountains <strong>of</strong> Ku Chow gathering firewood,he saw a grotto where some old men were playing chess. He came in to watch their gameand laid down his ax. One <strong>of</strong> the old men gave him something like a date-stone andinstructed him to place it in his mouth. "No sooner had he done so than hunger and thirstpassed away." Some time later, one <strong>of</strong> the aged players told him, "It is long since you camehere; you should go home now." But as he turned to pick up his ax, Wang Chih found that hehandle had turned into dust. He reached the valley, but found not hours or days but centurieshad passed, and nothing remained <strong>of</strong> the world as he had known it.A similar tradition exists in Denmark. In a tale which is typical <strong>of</strong> the pattern, a bride thoughtlesslywalked through the fields during the festivities <strong>of</strong> her wedding day and passed a mound "where theelves were making merry." (Again, we have here a description <strong>of</strong> the Little People close to the
magical object sometimes described as a large, flat, round table, sometimes as a hillock. A disk or alarge cone resting on the ground would fit that description. In describing the fairy knoll, Hartlandwrites: "The hillock was standing, as is usual on such occasions, on red pillars!")The "wee folk" <strong>of</strong>fered the bride a cup <strong>of</strong> wine, and she joined in a dance with them. Then shehastened back home, where she could not find her family. Everything had changed in the village.Finally, on hearing her cries, a very old woman exclaimed: "Was it you, then, who disappeared atmy grandfather's brother's wedding, a hundred years ago?" At these words, the poor girl fell downand expired.It is fascinating indeed to find such tales, which antedate Einstein's and Langevin's relativistictraveler by centuries.The supernatural lapse <strong>of</strong> time in Magonia is <strong>of</strong>ten allied to the theme <strong>of</strong> love between the abductedhuman and one <strong>of</strong> the beings. Such is the pattern <strong>of</strong> the story <strong>of</strong> Ossian, or Oisin.Once, when he was young man, Oisin fell asleep under a tree. He woke up suddenly and found arichly dressed lady "<strong>of</strong> more than mortal beauty" looking at him. She was the queen <strong>of</strong> thelegendary land <strong>of</strong> Tir na n'Og, and she invited him to share her palace. Oisin and the queen were inlove and happy, but the hero was warned not to go into the palace gardens or to stand on a certainflat stone. Naturally, he transgressed the order, and, when he stood upon the stone, he beheld hisnative land, suffering from oppression and violence. He went to the queen and told her he mustreturn. "How long do you think you have been with me?" she asked. "Thrice seven days," said he."Thrice seven years," was the answer. But he still wanted to go back. She then gave him a blackhorse from whose back he must not alight during his trip in the other world, for fear <strong>of</strong> seeing thepower <strong>of</strong> time suddenly fall on him. But he forgot the warning when an incident induced him todismount, and at once he became a feeble, blind, and helpless old man.It is not necessary to spend time here, to dwell in detail, on the tales <strong>of</strong> the island <strong>of</strong> Avalon, Morganthe Fay, the legend <strong>of</strong> Ogier the Dane, and the magical travels <strong>of</strong> King Arthur. All these traditionsinsist on the peculiar nature <strong>of</strong> time in the "other world." Nor is this limited to European history, asHartland again points out:Many races having traditions <strong>of</strong> a Culture God – that is, <strong>of</strong> a superior being who has taughtthem agriculture and the arts <strong>of</strong> life, and led them to victory over their enemies – add that hehas gone away from them for awhile, and that he will some day come back again.Quetzalcoatl and Viracocha, the culture gods <strong>of</strong> Mexico and Peru, are familiar instances <strong>of</strong>this.Similary, Vishnu has yet a tenth incarnation to accomplish the final destruction <strong>of</strong> this world'swicked. At the end <strong>of</strong> the present age, according to Hindu tradition, he will be revealed in the sky,seated on a white horse and holding a blazing sword.Such great traditions are common knowledge, like the abductions <strong>of</strong> Enoch, Ezekiel, Elijah, andothers in the Bible. What is not commonly known is that such legends have been built on thepopular belief in numerous actual stories <strong>of</strong> the less glorious, more ordinary and personal, type wehave reviewed here. For instance, while all books about Mexico mention Quetzalcoatl, they usuallyignore the local beliefs in little black beings, the ikals, whose pranks we have already mentioned.While their relationship with modern Latin American UFO lore is clear, they also provide anobvious parallel to the fairy-faith.In his study <strong>of</strong> the tales <strong>of</strong> Tenejapa, anthropologist Brian Stross reports <strong>of</strong> the ikals:They are believed to be beings from another world, and some have been seen flying withsome kind <strong>of</strong> rocket-like thing attached to the back. With this rocket they are saidoccasionally to have carried <strong>of</strong>f people.Similarly, Gordon Creighton reports:
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Foreword by Whitley StrieberThere a
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It is sad that, as the twentieth ce
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PART ONE: THE ALIEN CHRONICLESIn th
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lot about it, but nobody said 'Let'
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The resemblance of the Dogu statues
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various forms of error worship unde
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them. These apparitions are scarce,
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was again shot at. Another creature
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The story is fantastic. Yet it remi
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- Page 38 and 39: ings in the fields and prairies?One
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panel of scientists could rapidly b
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it had been hovering there was now
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like piezo-electricity, or static e
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the group teachings and advice. The
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This is a frightening view, one tha
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John McCoy, who coauthored with Wil
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of reports about "the robots" and "
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eathe our air. They walked normally
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the designation Wolf 424.The myster
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a scar or a mark. The authorities w
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esearches might have a bearing on a
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me undeniable) and as psychic devic
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extraterrestrial theory is not stra
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the universe summarizes the problem
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About the AuthorAn astrophysicist b