Human History?

If you have ever turned on your TV, you know about the Ancient Astronaut Theory. Practically everyone on the planet has seen at least one episode of Ancient Aliens on the History Channel.

The theory can be summed up this way; The ancient astronaut theory, also known as ancient aliens theory, proposes that extraterrestrial beings visited Earth in prehistoric and ancient times, influencing human culture, technology, and religion. Proponents argue that many ancient myths, deities, and unexplained artifacts or structures — such as the Egyptian pyramids, Nazca lines, or Sumerian texts — are evidence of advanced alien intervention rather than accomplished by human ingenuity alone. Authors like Erich von Däniken in his 1968 book Chariots of the Gods?, popularized the latest version of the theory. It is more truthful to state that proponents of the theory ask questions about events and places in our ancient history in relation to the extraterrestrial hypothesis.

This is quite a broad category to delve into and would be difficult to explore each and every facet that it encompasses. I will just point out some of the most prominent or most discussed data points within the theory and try to analyze those using research, logic, and reason. Nearly every scientist will tell you that there is absolutely zero “actual” evidence to support the theory, but I believe that the weight of enough circumstantial evidence should allow us to gauge the percent of probability either for or against the theory.

Maybe we can begin with one of the most publicized incidents in the history of our human existence due to the holy bible being the most printed book in the world. The “Ezekiel incident” from the Holy Bible brought to prominence by —the now famous author— Erich von Däniken.

The passages in the Book of Ezekiel from the Holy Bible that describe his encounter with divine beings (referred to as living creatures and cherubim, often interpreted as angels, or by some, as extraterrestrials) are primarily found in Ezekiel chapters 1 and 10. Below is the entire text of these chapters from the King James Version of the Holy Bible.

The English word “cherubim” is not a translation of a known Hebrew meaning. It is a borrowed name whose original sense is uncertain, then filtered through Greek and Latin spelling and later English usage. In Hebrew the word is כְּרוּב (kərūḇ / keruv), plural כְּרוּבִים (kərūḇīm / keruvim). It appears about 90 times in the Hebrew Bible. Lexicons mark the derivation as uncertain: there is no clear Hebrew root that explains it. This uncertainty alone gives us room for an entirely different interpretation of what Ezekiel was trying to describe. One interesting interpretation of this word "cherubim" in relation to other verses in the Bible is —“Yahweh who sits on the cherubim” and if this a more correct translation of the word, then interpreting the "cherubim" as a vehicle is not a great leap.

It is quite obvious that Ezekiel had no frame of reference for what he was describing. He was seeing and experiencing something that he was completely unfamiliar with, and was clearly struggling to describe it. It is also quite apparent that his vocabulary was lacking in the respect that he repeats several of the descriptions as if in an attempt to stress certain points he was trying to convey.

At first glance it appears to be a vision rather than a physical experience but there are indicators that what he saw may have been physical reality.

It is written at the beginning that he said (1:1), “that the heavens were opened, and I saw visions of God.” However, this does not necessarily mean that it truly was a vision because if someone today saw something even remotely similar to this descend from the sky, they too would probably think they were seeing things and would most likely have difficulty describing what they were seeing. Saying you had a vision is a way to convey that you are seeing something that you cannot accept as real.

Also notice the order of the statements. First he states that the heavens opened, then he states he saw visions of God. This is a strong indicator that what he saw was most likely not a vision. How could the heavens open before the vision began?

He then proceeds to describe what could easily be actual ships descending from the sky (1:4). This too is one of the indicators that he may be describing a real event. The fact that he has difficulty describing the “creatures” is another tell. It is apparent that he doesn’t have the advanced vocabulary to describe what he is seeing. He compares the creatures to humans and describes details pointing out how they differ from us. They have four faces, & four wings, etc (1:6). He compares their feet to calves feet, but covered in burnished brass (1:7). He is struggling to describe them. He struggles not once, but several times. As if he is attempting to convince you (the reader) that his description is accurate. This struggle would be very difficult to fake and is not how people describe "visions".

Using his engineering expertise, Blumrich created this interpretation of Ezekiel’s description of what came down from the heavens.

I am not fully convinced either way, but I am open-minded enough to understand that it certainly could be interpreted that Ezekiel experienced an actual extraterrestrial visitation within our three-dimensional reality. This episode in Biblical history has been debated a great deal and I suspect that it will continue to be debated for the next millennia or two.

The broadsheet, illustrated with a woodcut engraving and text by Hans Glaser, measures 26.2 centimeters (10.3 in) by 38.0 centimeters (15.0 in). The document is archived in the prints and drawings collection at the Zentral bibliothek Zürich in Zürich, Switzerland. According to the broadsheet, around dawn on 14 April 1561, “many men and women” of Nuremberg saw what the broadsheet describes as an aerial battle “out of the sun”, followed by the appearance of a large black triangular object and exhausted combatant spheres falling to earth in clouds of smoke. The broadsheet states that witnesses observed hundreds of spheres, cylinders, and other odd-shaped objects that moved erratically overhead. The woodcut illustration depicts objects of various shapes, including crosses (with or without spheres on the arms), small spheres, two large crescents, a black spear, and cylindrical objects from which several small spheres emerged and darted around the sky at dawn.

The text of the broadsheet has been translated by Ilse Von Jacobi as follows:

Skeptics assert that the phenomenon was likely to have been another atmospheric phenomenon, such as a sun dog, although the print does not fit the usual classic description of the phenomena.

A sun dog, also known as a parhelion (plural: parhelia), is an atmospheric optical phenomenon that appears as a bright spot or halo-like glow on one or both sides of the sun, often at a distance of about 22 degrees. Typically seen when the sun is low on the horizon, sun dogs are caused by the refraction of sunlight through hexagonal ice crystals in cirrus or cirrostratus clouds. These crystals act like prisms, bending the light and often creating a colorful display with red on the side closest to the sun and blue or white farther out. Sun dogs are most vivid in cold, clear conditions where ice crystals are abundant, and they may appear as part of a larger 22-degree halo around the sun.

The same plate-shaped ice crystals that cause sun dogs are also responsible for the colorful circumzenithal arc, meaning that these two types of halo tend to co-occur. The latter is often missed by viewers, since it is located more or less directly overhead. Another halo variety often seen together with sun dogs is the 22° halo, which forms a ring at roughly the same angular distance from the sun as the sun dogs, thus appearing to interconnect them. As the Sun rises higher, the rays passing through the plate crystals are increasingly skewed from the horizontal plane, causing their angle of deviation to increase and the sun dogs to move farther from the 22° halo, while staying at the same elevation.

This sentence from the translation all on its’ own is enough to shoot down (pardon – no pun intended) the “sun dog” theory. If anything, there may well have been a sun dog along with the spectacle but a sun dog alone cannot account for crashed UFOs on the ground emitting immense smoke, nor can it account for the massive black arrow object that appeared at the end —nor the fact that this incident continued for over an hour. Black is not a color associated with the sun dog phenomenon, or any other atmospheric phenomenon either.

It is a fact that people (humans) in our past were no less intelligent than we are right now. I believe those Nuremberg citizens saw and recorded an extraordinary event that most likely involved extraterrestrials in what amounted to an aerial battle. Most specifically because remnants of the battle left crashed and burning UFOs on the ground. Crashed and burning vehicles on the ground cannot be "illusory" which is what the debunkers would have you believe.

Reportedly, wreckage from the crash site was dumped into a nearby water well located under the damaged windmill, while some ended up with the alien in the grave. Adding to the mystery was the story of Mr. Brawley Oates, who purchased Judge Proctor’s property around 1945. Oates cleaned out the debris from the well in order to use it as a water source, but later developed an extremely severe case of arthritis, which he claimed to be the result of contaminated water from the wreckage dumped into the well. As a result, Oates sealed up the well with a concrete slab and placed an outbuilding atop the slab. (According to writing on the slab, this was done in 1957.)

The incident has been investigated on numerous occasions. One was broadcast by local television station KDFW FOX 4 and two were aired on cable television. UFO Files investigation: On December 2, 2005, UFO Files first aired an episode related to this incident, titled ‘The Texas Roswell’. The episode featured a 1973 investigation led by Bill Case, an aviation writer for the Dallas Times Herald and the Texas state director of Mutual UFO Network (MUFON).

MUFON uncovered two new eyewitnesses to the crash. Mary Evans, who was 15 at the time, told of how her parents went to the crash site (they forbade her from going) and the discovery of the alien body. Charlie Stephens, who was age 10, told how he saw the airship trailing smoke as it headed north toward Aurora. He wanted to see what happened, but his father made him finish his chores; later, he told how his father went to town the next day and saw wreckage from the crash.

MUFON then investigated the Aurora Cemetery, and uncovered a grave marker that appeared to show a flying saucer of some sort (seen in the image above – left), as well as readings from its metal detector.

MUFON also asked for permission to exhume the site, but the cemetery association declined permission. After the MUFON investigation, the marker mysteriously disappeared from the cemetery and a three-inch pipe was placed into the ground; the MUFON metal detector no longer picked up metal readings from the grave, thus it was presumed that the metal was removed from the grave.

Isn't it obvious from the sign that used to be posted at the cemetery, along with the pictures of the grave marker, plus the testimony of local residents that this is a real incident involving a UFO that crashed? The question is: Who removed all the evidence, and why? If it was not something otherworldly, then why bother digging up the grave and removing the evidence? The outlines of a cover up remain. Is it proof that something atypical or extraterrestrial happened in Aurora, Texas in April of 1897?

So, now that I have covered 3 historical events What do you think? I believe that there is enough evidence to warrant thorough investigations. If evidence is continually dismissed, how can we continue to call it science?