THIEVES IN THE NIGHT: A Brief History of Supernatural Child Abductions by Joshua Cutchin (Anomalist Books, 2018) ISBN: 9781938398957
This book comes just at the right time. The debate about the possible connections between the folkloric representations of faeries abducting children and modern alien abductions has reached the point where there seems to be a divide between writers who have been highlighting the connection for decades, and (mostly) folklorists who have been reacting against the proposition, with the view that the phenomena are not related. Likewise, there are UFOlogists who do not want to engage with the possibility that alien intervention into consensus reality has anything to do with the amorphous storytelling about folkloric faeries. Joshua Cutchin approaches the issue in an extremely even-handed manner, made all the more incisive by his ability to speak in the language of folklorists, while still retaining a left field Fortean perspective. Thieves in the Night pins down the folklore of child abduction in great detail before attempting to relay it onto the contemporary phenomenon of alien abductions, giving it an intellectual gravitas that commands attention. Despite chapter forays into the phenomenon of Sasquatch abductions and the recent cases of people going missing in national parks, this is primarily a book about explicating the link between faeries and aliens (in relation to abduction scenarios), which Cutchin does by using a wide range of data from historical sources and modern testimony. Sometimes the data is uncomfortable – we may not want the faeries of our folkloric past to become the invasive aliens of contemporary culture – but when enough evidence begins to accrue, we are obliged to accept the possibility that we might be dealing with a single phenomenon that stretches back thousands of years, and suggests that there are metaphysical entities (from the same source) who consistently intrude into our own physical reality, even extending their remit to the abduction of children. This is not subject matter easy to write about. Apart from the special-interest debate about the ontology of historic/contemporary supernatural child-abductors, there is a difficulty in discussing child abduction in general – it has become (perhaps has always been) a taboo subject, that is only allowed to be approached within certain structured codes. In this book Cutchin skilfully bypasses the taboos and grounds his hypotheses on a wealth of folklore, history and contemporary accounts, which makes a very convincing case for the faeries being one and the same as 20th/21st-century aliens, at least when it comes to abduction cases.
The link between the faeries of folklore and contemporary alien encounters was first made In 1969 by the astronomer and computer scientist Jacques Vallée, in his book Passport to Magonia. He suggested that there is a commonality to the experiences reported in alien abduction scenarios, and the reports of interactions with faeries in folklore, especially in abduction stories and anecdotes. He asserts that the aliens and the faeries are essentially the same phenomenon, tuned through the cultural receptors of the time and then interpreted accordingly. This metaphysical link was investigated further by Graham Hancock in his 2005 book Supernatural, where he details the striking similarities between certain faerie and alien encounters, again concentrating on data concerning human abduction by these entities. Both these works have been highly influential for those writers attempting to get under the skin of these phenomena, but Thieves in the Night is without doubt the most extensive assessment to date, albeit concentrating on a sub-set of the whole: child abduction. Cutchin summarises his remit thus:
“This book marks the first interdisciplinary attempt to compare child abduction from antiquity through the modern era. Predominantly, this means focussing upon Western interpretations of faerie folklore and the pernicious alien abduction phenomenon, particularly the means and motivations behind kidnapping, but multiple detours cover global traditions, Sasquatch abductions, and the recently popularised subject of disappearances in national parks.”
The focus is arranged over twenty-one chapters (profiled at the end of this review), which move first through incidences of child abduction from historic texts and folklore, and then on to the tangled web of alien abduction testimony. Cutchin marshals a vast range of documentary evidence to investigate the faerie abduction phenomenon, although restricting himself to mostly Western texts and sources. This is quite difficult to pull off without the end result being just a strung together collection of folkloric anecdotes. But even though the book does not take a strictly chronological approach, the sub-themes are arranged in such a way that the reader is immersed in the folklore, and is presented with a holistic view of how faerie abductions were understood by the people involved as well as by those reporting on the encounters. Cutchin makes extensive use of some core texts such as WY Evans-Wentz’s 1911 classic The Fairy-Faith in Celtic Countries and the writings of WB Yeats and Katherine Briggs, but, as the 1,572 endnotes and extensive bibliography suggest, he is mining some deep seams of folklore to present his case. This gives the work an ingrained authority – it’s not a collection of cherry-picked examples to support a hypothesis, but rather an attempt to genuinely convey the richness of the evidence, which demonstrates unequivocally that one of the main activities of folkloric faeries was abducting children.
The predominant method of abducting children by the faeries was through the exchange of a changeling for the human child. The worldwide stories of faerie changelings come under a group of folklore motifs recorded in the Aarne-Thompson Index of Folk Literature as F321: ‘Faerie steals child from cradle and leaves faerie substitute.’ The basic premise of these motifs is that the faeries, through supernatural means, are capable of abducting babies from humans, while replacing them with one of their own, usually a wizened old faerie who would proceed to eat and drink voraciously, and maintain a surly silence. With external advice the parents are usually advised of how to rid themselves of the changeling and restore their own baby from the faeries. The ruse is carried through and (usually) works. Cutchin devotes several chapters to changeling folklore while commenting that “… a remarkable feature of the changeling narrative is its stability… It is not only consistent in its narrative beats but also in its description of changelings.” He also notes that the changeling motif is something of an anomaly in faerie folklore. By its very nature there needs to be a component of physicalism in any changeling story; the faeries seem to be interacting directly in material reality and the changelings appear to be embedded within that reality. This is not often the case with faerie motifs, where stories and anecdotes can often be interpreted as metaphysical encounters, and the faeries seem to be interacting with humanity at the level of consciousness rather than as material entities. This is an important distinction, and also remains vital in any interpretation of alien abductions; are these supernatural beings manifesting themselves in consensus material reality as physical beings, or are they interacting with us within consciousness, leaving no corporeal residue. Cutchin is uncommitted on this point, and allows the folklore to speak for itself without imposing ideological narratives into the text.
The author also rounds up his assessment of the changeling phenomenon with a discussion of it as a folkloric device that attempts to make sense of child illness and disability in pre-modern societies by laying the blame squarely at the door of the faeries. The work of John Lindow, Carole Silver, Susan Eberly and RU Sayce are utilised to give one possible modern perspective on what the changeling stories may be:
“Descriptions of the changeling’s appearance and behaviour pointed to developmental disability and disease long before modern medicine eclipsed superstition. Viewed through contemporary eyes, most changeling stories transform from horrifying to tragic, unsettling tales of an inhuman other reinterpreted as heart-rending stories of abused children in dire need of medical assistance.”
The attempt to explain the injustice of infant sickness through the introduction of a supernatural agency into the folklore may well help us understand the deeper meanings of the stories. People sought and created a certain type of story, with defined motifs that would help to explain why children might be infirm, and the pressures it put on a family, especially in a subsistence economy. Unfortunately, many of the changeling stories include some radical solutions for dispatching the faerie and securing the return of the human baby. This frequently involves throwing them on fires, exposing them on hillsides or drowning. Sometimes the threat of these sanctions is enough to get the desired result, but there is usually some viciousness in the stories, at the expense of the changeling. Cutchin goes into some detail as to the means of dispatching changelings, and in light of the possible interpretation of the stories as justification for infanticide it makes for difficult reading.
By the beginning of the 20th century, the changeling motif was mostly relegated to the folklore of what happened in the past, but which doesn’t happen anymore. Improved hygiene and greater access to medicine, raised life-expectancy in rural populations and lowered child infirmity. At the same time the development of universal education ensured the new scientific view of child infirmity and disease replaced many of the folk beliefs that had previously attempted to explain why children became ill, and what could be done about it. But by the second half of the 20th century new culprits became the perpetrators of supernatural abduction, culturally coded to our technological sensibilities: aliens.
“Stories resembling the changeling narrative persist into the modern era, but they are rarely attributed to anything other than UFOs and extraterrestrials – regardless of how obstinately the faerie-faith bleeds into the case files of modern UFOlogy.”
These case files are derived from extremely diverse sources; unlike faerie folklore, alien abductions are primarily related by the person affected, before being viewed through a variety of interpretative lenses. Once again though, the crux of the phenomenon is whether the alien abductions are physical or metaphysical. Are there real extraterrestrials visiting earth and abducting people for their own agenda, or are these experiences acting out within the minds of the abductees, perhaps due to an altered state of consciousness? UFOlogist heavyweights such as the late Budd Hopkins and David Jacobs present the case for the Extraterrestrial Hypothesis (ETH), based on many years of research with thousands of abductees, much of which has been derived from hypnotic regression. They suggest that off-world aliens are physically abducting adults and children, with the agenda usually seen as carrying out a programme of hybridisation through a variety of means. This interpretation certainly represents the prevailing view of most abductees and probably most UFOlogists. But Cutchin promptly introduces a note of caution for this hypothesis:
“In reality, the ETH is but one of many possible explanations, and a handful of researchers staunchly propose alternative theories: UFOs could be faeries, time travellers, Jungian archetypes, manifestation of psi effects, unexplained natural phenomena, or even top secret human aircraft. Any one explanation may not even explain the entire phenomenon.”
This is more in line with the work of the late Harvard psychiatrist John Mack, who, from a very large number of case studies, came to see the alien abduction phenomenon as primarily metaphysical. This doesn’t mean that the encounters are not real, but rather that they are operating within consciousness, where the abducting entities are able to interact with humanity at a non-physical level. Cutchin remains cautious about any absolute interpretation on this and relates several cases where the aliens do seem to manifest as material creatures, with physical properties able to interface with humans and the environment. This echoes the current thinking of the most famous alien abductee, Whitley Streiber, who suggests that the aliens are functioning at a non-corporeal level of reality – pure consciousness – but that under certain circumstances their essence ‘leaks through’ to become material reality, leaving genuine material effects. Cutchin suggests this hypothesis may well be a tangible explanation for both aliens and faeries.
Chapters 11-16 go into a detailed assessment of child abductions by aliens. It is quite clear that children are more prone to be abducted than adults, but also that the abductions are rarely one-off events. Many of the adult case-studies derived from hypnotic regression show that the abductions often started in childhood and continued throughout the lives of the people reporting them. But there are also many abduction testimonies direct from children, and Cutchin investigates their legitimacy: Are they false memories? Do they represent various types of trauma transferred to a supernatural event? Or are children’s developing minds simply more malleable and accepting of a metaphysical reality than those of adults, and therefore able to describe what has happened to them without the psycho-cultural restrictions imposed on adults? Children certainly seem more willing to accept faeries as existing in reality, and so why not aliens?
The case studies are well chosen, and routinely raise questions as to what is really happening to these children. There are many ontological consistencies in the abduction reports, such as the recurring theme of being levitated from bed and ‘beamed’ into an alien vehicle, which is highly suggestive that the abductee is caught up in an Out of Body Experience. But (as in adult abductions) there are frequent absurdities within the reports, such as the aliens’ penchant for using old-fashioned surgical procedures, the appearance of dead people alongside the aliens, and their proclivity for playing games with the children, such as in a report from Tynset, Norway in 1985 when “doll-sized entities in helmets allegedly emerged from a UFO to play hide-and-seek with village children for several hours.” The incongruity of many abduction scenarios is summed up by a report from England, which also demonstrates that many of the components of typical abductions were in place well before the phenomenon began to be mainstreamed from the 1970s:
“In July 1953, twelve-year-old Gerry Armstrong blacked out while skipping school in the woods. His next memory was of an angry teacher rousing him. Under hypnosis, Armstrong revealed watching a light descend into the forest, followed by two short, grey, large-eyed figures approaching him. A voice in his head urged him to not be afraid. The beings floated Armstrong to the ladder of a landed craft. After boarding, he felt the craft take off and roamed its bright interior, where he saw a large dome full of children. Armstrong’s experience ended when a woman in red ripped the cross off his necklace, telling him, ‘It’s not right to worship.’ Like the queen of the fae folk, she seemed offended by the icon.”
Thieves in the Night represents the most detailed attempt to date to collate both folklore and contemporary testimony in order to understand the phenomenon of supernatural child abduction, which has been reported as a reality for centuries. Cutchin’s assessment that there is strong evidence to link the historic stories of abductions of children by faeries and modern alien abductions is convincing, primarily due to the quality of the author’s research and ability to marshall the diverse data into interpretations that are free from any ideological agenda. He brings together folklore and UFOlogy with great dexterity, and delivers a book that suggests that while we will probably never get to bottom of the reality of supernatural child abductions, there is a strong thread of commonality running through the phenomena, which may identify the perpetrating entities as coming from the same source. Whether that source is metaphysical, psychological, cultural or a currently unknown aspect of physical reality is still open to question, but Cutchin’s wide-ranging evaluation is a real gift for future researchers into this complex subject. The last word is his:
“The parallels between aliens and faeries are remarkable and extend deeply into the lore surrounding paranormal child abduction. The means and motivations behind both phenomena imply a shared ontological reality…”
1. THIEVES IN THE NIGHT An Introduction
2. TOO BAD FOR HEAVEN & TOO GOOD FOR HELL A Primer on the Fae Folk and Faerie Abduction
3. CHIEF VICTIMS OF THE FAIRY STROKE Risks, Methods of Abduction, & Destinations
4.NOT YOUR CHILD, NOR IS HE A CHILD Changelings
5. FRESH BLOOD AND HUMAN VIGOR Motivations Behind Faerie Abduction
6. MASTERY BEYOND THE LIGHT OF THE CAMPFIRE Preventing and Thwarting Child Faerie Abduction
7. THE ACORN BEFORE THE OAK Changeling Confirmation & Resolution
8. MARVELOUS OR DIRE Restoration or Resignation
9. HORRIFYING TO TRAGIC Medical & Psychological Perspectives on Changelings
10. NOTHING MORE FAMILIAR Paranormal Child Abduction Worldwide
11. GOING BUT NEVER GONE—COMING BUT NEVER HERE Modern Modalities of Paranormal Child Abduction: An Introduction
12. A ‘TAGGED ANIMAL’ Child Alien Abduction
13. CHILDREN OF THE NORTHERN PEOPLES Risks, Methods of Abduction, & Destinations
14. IT’S TIME TO TAKE IT Missing Foetuses
15. WE NEED BABIES Motivation & the Hybridization Theory
16. YOU ARE NOT WANTED HERE! Preventing, Thwarting, Confirming, & Resolving Child Alien Abduction
17. JUST OUT-OF-FRAME UFOlogy, Hybrids, Faeries, & Changelings: An Intersection
18. COME OUT TOWARDS THE WOODS Child Sasquatch Abduction
19. AS A BABY IN MY CRIB The Crib Creepers
20. STORM CHILD Missing 411
21. WE NEED SHAMANS Seeking Answers
About the Author
16 thoughts on “Faeries and Aliens: A Review of ‘Thieves in the Night’ by Joshua Cutchin”
The fairy transactions seem to most often involve reciprocity: A material offering in exchange for the fairies fulfilling what you wish, a changeling left for your healthy child that was taken. I can’t think of an equivalent to that reciprocity in the UFO abduction stories. Has the nature of those transactions changed in modern times, then? Or would that be one reason to think that the two phenomena are carried out by different actors? Does Cutchin explore that idea at all?
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That’s an excellent point. And it’s a bit complex.
In a material sense (in the context of modern abductions), the answer seems to be “no.” There is often a sense of resentment, even, between experiencers selected for hybridization and their handlers (good Lord, Ufology has made these categories toxic. I’m using them for the sake of brevity). But in all honesty, I suspect the notion of material reciprocity (e.g. money) has itself been filtered through the more modern concept of “alien” interaction. Notions like a sack full of gold don’t quite resonate in the 21st century as they did 300 years ago.
In another sense, though, there is a through-line of reward that winds itself through both faerie abductions and modern alien contact experiences. Anyone touching the Otherworld (faerie/alien abduction, Near Death Experiences) often returns with newfound spiritual insight and/or abilities. Nuts and bolts Ufologists recoil at the notion, but it certainly is in the literature. This is obviously less material than material offerings.
Regarding *exchanges* of children, re: changelings: yes, there’s quite a bit about that. It takes little recontexualization, in my opinion, to think of a “stolen” abductee’s fetus “supplanted,” in the very least emotionally if not physically, with an “alien-human” hybrid alien. Give up your child in the real world, gain one in the Otherworld, one that is (if we are to believe experiencers) even “better/smarter/more evolved” than any human child could be.
Not sure I believe any of it, but I find it compelling, top-to-bottom.
Again, thank you for such a thought-provoking question. I try to dig into that notion a bit deeper in the text, but it warms my heart to know people are as interested in these topics as yourself!
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Great answer – thanks Joshua. Carol – I hope that goes some way to answer your question(?). It really is a thought-provoking book, with much depth and penetration into the phenomenon.
I have drawn parallels between faery and alien abductions but still, believe they are two separate beings. We have worlds within worlds within realities and many things come through or we ourselves wander into other realms. It sounds like a very interesting book and one I will be purchasing.
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Reblogged this on The Literate Lurcher and commented:
I don’t believe aliens are physical beings, but I’ve often thought they might be from inner space rather than outer. It makes sense to me that astral entities evolve along with us and reflect the culture of the times, the fairies of yesterday becoming the aliens of today. Joshua Cutchin’s book Thieves in the Night explores this possibility in depth, linking the abduction of children by ‘aliens’ with the old tales about changelings. (This is of particular interest to me, as I’ve based my children’s novel Gateway to Magic on the changeling phenomenon.) Hop on over to Neil Rushton’s blog to find out more about Cutchin’s book and the link between fairies and aliens.
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40 years ago, I had an encounter with a group of fairies that lasted a few hours. I’ve also seen a UFO three times, twice on Salisbury Plain and once above an allegedly haunted wood in the south of England, although it was a different ‘thing’ each time. A few decades ago, I became aware of the purported link between aliens and fairies, so it’s naturally something I’ve mulled over for a long time, without coming to any conclusions, I might add. I consider myself fantastically lucky to know you, Neil, as you write in such a clear, engaging fashion about these strange, obscure matters, while I’m deliriously happy to learn of this book, as I can hardly believe that someone ‘out there’ has taken the time and the trouble to write at such length and in such detail about such a mesmerising subject. As soon as I can reasonably can, I shall add this volume to my new library, so thank you both, Neil and Joshua, for making this day such a memorable one.
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Brilliant comment – thank you eternalidol, and I’m sure you’ll find Joshua’s book as engaging as I did…
I sincerely hope you enjoy it! Would love to hear more about your stories sometime.
Commenter Chris S has an interesting speculation at Beachcombing’s Bizarre History Blog about the drop in fairy changeling practices after World War I: “Something to consider regarding the dearth of changeling yarns after the Great War. Perhaps the continental Good Folk were decimated, only for the remainder to wind up in Hitler’s furnaces, or starve under Stalin, a mere 21 years later. As for Eire’s extant population, they created Sinn Féin, won independence then kept Eire neutral throughout World War 2 for the sake of self-preservation under the guise of nationalism. Wiser with experience, the Good Folk chose to live separate but equal and never spirit away an infant for their inscrutible purposes.”
Beachcombing’s is one of my favorite blogs, and often covers fairy lore.
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Hi Joshua I noticed a decade ago that those ‘investigating/describing’ and more so trying to understand specific ‘anomalous’ phenomena/experiences are all very much compartmentalised, so you’ve experts on ‘fairy abductions/changeling’s’ or ‘alien abductions’ or ‘men in black harassment’ or ‘sleep paralysis/frightening ‘form’ encounters’ or ‘poltergeist phenomena’ . . . so from my perspective the more ‘cross comparisons’ between these the better . . .
So, I’ve a question for you to ponder on, which is “what do all of the above have in common”?
And here are some more ‘equivalent’ experiences that result in the same outcomes that are more ‘rare/less common or commonly known about’
I came across this one (lots of people being inflicted by the same bizarre phenomena/compulsions) about a year ago: https://nextexx.com/karl-von-reichenbach-academician/
And here is another that is also similar while also I think being a more recent variation (the gang stalking phenomenon): http://in2worlds.net/gangstalking-and-targeted-individuals
Basically, if your ‘well read’ and particularly with respect to anomalous phenomena then over time you become aware that we have a repeating pattern associated with ‘none normal/paranormal experiences’ happening over centuries of time that are of exceptionally ‘odd’ experiences that all have the same thing in common in that they all ‘traumatise’ not only specific individuals BUT also those close to them/partner/family/friends etc.
This is the common repeating thread . . .
I ‘was’ a medical science/research worker/manager of a university central resources facility BUT as I had/accumulated LOADS of ‘impossible/anomalous’ experiences many of which I describe on the website linked with my comment realitywalker.com I left to do and to investigate more interesting things outside of the limited boundaries of ‘academia’!!!!
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This makes me think of the other comment I found earlier