Alien Mysteries: Fairies and little people

So, based from the previous Chapters of this series, I have dived into the Mystery of "Skinwalker Ranch", the sightings and connections to a race of strange dog-headed men, the witches that fly using Orbs, the different sightings of Greys, the Aquatic creatures that are dubbed "Water spirits" and their dragon symbology, the Red Headed Giants, the Goatmen, the ones that look like "devils", the Men in Black, and other strange beings.

It seems that after learning about these different races, the world is somewhat based on Movies like "Lord of the Rings", to which are the different strange people, and how they were categorized as Elves, Orcs, Dark Elves, Humans, Dwarfs, Hobbits, Wizards, Warlocks, and other strange monsters, Gods and creatures. Perhaps this is why the movie called "Bright", gives a huge hint that everyone is something like that of a JRR Tolkien feature (He was said to be a Freemason...).

But the question is this... Where did JRR Tolkien get these ideas for the story of "Lord of the Rings", now that the different Extraterrestrial sightings and cryptids (factual ones) deeply connect to these stories? Even the movie and Comic called "Hellboy" shows the character looking like a demon, thus resembling the Jinn AGNI/Redhorn who is said to be "red" from head to toe and that He would be the one to fight against these Monsters, water spirits, ghouls, evil spirits, Giants, demons, etc. 

Now, I want to recap on the story of "Hellboy 2: The Golden Army", and see some of the connections based on one of these Extraterrestrials. Here in the Wiki states this:

"During Christmas 1955, a young Hellboy is told a bedtime story by his adoptive father, Trevor Bruttenholm, of an ancient war between human and magical creatures. After the magical creatures are driven back by the humans, the goblin blacksmiths extend an offer to Balor, king of the elves, to build him an indestructible mechanical army."

"Encouraged by his son Prince Nuada, Balor accepts; the Golden Army subsequently devastates humanity. Regretting his actions, Balor forms a truce with the humans, that they will keep to the cities and the magical creatures to the forests. The crown to command the Golden Army, which can only be worn by one of royal blood, is split into three pieces. Nuada, disagreeing with the truce, leaves in exile."

"In the present, Nuada returns and begins gathering the pieces of the crown. He collects the first piece from an auction, unleashing tooth fairies, voracious flying creatures that eat the crowd alive, and kills his father for the second piece. His twin sister Princess Nuala escapes with the final piece. Meanwhile, at the B.P.R.D., Hellboy is having issues with his girlfriend Liz, and dislikes that their organization must operate in secrecy. Investigating the auction slaughter, Hellboy allows himself to be revealed to the world."

"In the commotion, Abe Sapien discovers Liz is pregnant but she swears him to secrecy. Furious at Hellboy's actions, Tom Manning's superiors send the ectoplasmic medium Johann Krauss to rein him in. With Krauss in charge, the team tracks the tooth fairies to a secret market under the Brooklyn Bridge. Abe finds Nuala, who has obtained a map leading to the Golden Army, and falls in love with her."

"Hellboy fights and kills Nuada's accomplice Wink and an elemental forest god that Nuada summons against him. During the fight, Nuada questions why he fights for the humans when they have driven the magical creatures into hiding, of which he too is one. Nuala is taken under the B.P.R.D.'s protection."

"Nuada tracks his sister to the B.P.R.D. headquarters using their magical bond, which causes them to share wounds and read each other's thoughts. Nuala hides the final crown piece before Nuada finds her, and he battles Hellboy. Nuada critically wounds Hellboy with his spear and abducts Nuala, promising her return in exchange for the crown piece."

"Unable to remove the spear shard in his wound, Liz and Abe decide to take Hellboy to the Golden Army's location in the Giant's Causeway in Northern Ireland. Krauss comes along, as he sympathizes with Liz, revealing that he too lost his wife in the accident that caused the loss of his own body. They encounter the Bethmoora goblin master blacksmith who brings them before the Angel of Death to retrieve the spear shard."

"Though warned that Hellboy will doom humanity if he lives and that she will suffer the most from it, Liz pleads for Hellboy's life. The Angel removes the shard from Hellboy's chest and tells Liz to give him a reason to live. She reveals to Hellboy that he will be a father and he recovers. The goblin leads the team to the resting place of the Golden Army, where Nuada awaits them."

"Abe gives him the last piece of the crown, and Nuada awakens the Golden Army and commands them to kill the team. Hellboy challenges Nuada for the right to command the army; as Hellboy is a member of Hell's royal family, Nuada must accept the challenge. Hellboy defeats Nuada and spares his life, but Nuada tries stabbing him. Nuala commits suicide to stop her brother; the dying Nuada tells Hellboy he will have to choose whether humanity or magical beings must die."

"Abe psychically shares his feelings with Nuala before she dies. Liz uses her pyrokinesis to melt the crown, deactivating the Golden Army. Hellboy, Liz, Abe, and Johann resign from the B.P.R.D., and Hellboy contemplates his future life with Liz and their baby. Liz corrects "babies", revealing that she is pregnant with twins."

If the reader has seen the movies, then they should get some references of these beings to living in the "underworld", to those that look like "Goblins", "Ghouls" and "demons". There is the "Angel of Death", to which is shown as having "eyes" on her wings.....

Then based from learning about the "Underworld", there is the "The Green children of Woolpit", to which details a brother and sister having green skin. Based from the Wiki states this: "The legend of the green children of Woolpit concerns two children of unusual skin colour who reportedly appeared in the village of Woolpit in Suffolk, England, some time in the 12th century, perhaps during the reign of King Stephen. The children, brother and sister, were of generally normal appearance except for the green colour of their skin."

"They spoke in an unknown language, and would eat only raw broad beans. Eventually, they learned to eat other food and lost their green colour, but the boy was sickly and died soon after he and his sister were baptised. The girl adjusted to her new life, but she was considered to be "rather loose and wanton in her conduct". After she learned to speak English, the girl explained that she and her brother had come from Saint Martin's Land, a subterranean world inhabited by green people. The only near-contemporary accounts are contained in William of Newburgh's Historia rerum Anglicarum and Ralph of Coggeshall's Chronicum Anglicanum, written in about 1189 and 1220, respectively. Between then and their rediscovery in the mid-19th century, the green children seem to surface only in a passing mention in William Camden's Britannia in 1586, and in Bishop Francis Godwin's fantastical The Man in the Moone in the early 17th century, in both of which William of Newburgh's account is cited."

"Two approaches have dominated explanations of the story of the green children: that it is a folktale describing an imaginary encounter with the inhabitants of another world, perhaps subterranean or even extraterrestrial, or it presents a real event in a garbled manner. The story was praised as an ideal fantasy by the English anarchist poet and critic Herbert Read in his English Prose Style, published in 1931, and provided the inspiration for his only novel, The Green Child, written in 1934."

Sources: "The village of Woolpit is in the county of Suffolk, East Anglia, about seven miles (11 km) east of the town of Bury St Edmunds. During the Middle Ages it belonged to the Abbey of Bury St Edmunds, and was part of one of the most densely populated areas in rural England. Two writers, Ralph of Coggeshall (died c. 1226) and William of Newburgh (c. 1136 – 1198), reported on the sudden and unexplained arrival in the village of two green children during one summer in the 12th century."

"Ralph was the abbot of a Cistercian monastery at Coggeshall, about 26 miles (42 km) south of Woolpit. William was a canon at the Augustinian Newburgh Priory, far to the north in Yorkshire. William states that the account given in his Historia rerum Anglicarum (c. 1189) is based on "reports from a number of trustworthy sources"; Ralph's account in his Chronicum Anglicanum, written some time during the 1220s, incorporates information from Sir Richard de Calne of Wykes,[a] who reportedly gave the green children refuge in his manor, six miles (10 km) to the north of Woolpit. The accounts given by the two authors differ in some details."

Story: "One day at harvest time, according to William of Newburgh during the reign of King Stephen (r. 1135–1154), the villagers of Woolpit discovered two children, a brother and sister, beside one of the wolf pits that gave the village its name. Their skin was green, they spoke an unknown language, and their clothing was unfamiliar. Ralph reports that the children were taken to the home of Richard de Calne. Ralph and William agree that the pair refused all food for several days until they came across some raw broad beans, which they consumed eagerly. The children gradually adapted to normal food and in time lost their green colour."

"The boy, who appeared to be the younger of the two, became sickly and died shortly after he and his sister were baptised. After learning to speak English, the children—Ralph says just the surviving girl—explained that they came from a land where the sun never shone and the light was like twilight. William says the children called their home St Martin's Land; Ralph adds that everything there was green. According to William, the children were unable to account for their arrival in Woolpit; they had been herding their father's cattle when they heard a loud noise (according to William, the bells of Bury St Edmunds) and suddenly found themselves by the wolf pit where they were found."

"Ralph says that they had become lost when they followed the cattle into a cave and, after being guided by the sound of bells, eventually emerged into our land. According to Ralph, the girl was employed for many years as a servant in Richard de Calne's household, where she was considered to be "very wanton and impudent". William says that she eventually married a man from King's Lynn, about 40 miles (64 km) from Woolpit, where she was still living shortly before he wrote. Based on his research into Richard de Calne's family history, the astronomer and writer Duncan Lunan has concluded that the girl was given the name 'Agnes' and that she married a royal official named Richard Barre."

Explanations: "Neither Ralph of Coggeshall nor William of Newburgh offer an explanation for the "strange and prodigious" event, as William calls it, and some modern historians have the same reticence: "I consider the process of worrying over the suggestive details of these wonderfully pointless miracles in an effort to find natural or psychological explanations of what 'really,' if anything, happened, to be useless to the study of William of Newburgh or, for that matter, of the Middle Ages", says Nancy Partner, author of a study of 12th-century historiography."

"Nonetheless, such explanations continue to be sought and two approaches have dominated explanations of the mystery of the green children. The first is that the narrative descends from folklore, describing an imaginary encounter with the inhabitants of a "fairy Otherworld". In a few early as well as modern readings, this other world is extraterrestrial, and the green children alien beings. The second is that it is a garbled account of a real event, although it is impossible to be certain whether the story as recorded is an authentic report given by the children or an "adult invention".

"His study of accounts of children and servants fleeing from their masters led Charles Oman to conclude that "there is clearly some mystery behind it all [the story of the green children], some story of drugging and kidnapping". Jeffrey Jerome Cohen, a literary critic, offers a different kind of historical explanation, arguing that the story is an oblique account of the racial difference between the contemporary English and the indigenous Britons."

Folklore: "Twentieth-century scholars of folklore such as Charles Oman noted that one element of the children's account, the entry into a different reality by way of a cave, seems to have been quite popular. Gerald of Wales, the medieval historian, tells a similar story of a boy who, after escaping his master, "encountered two pigmies who led him through an underground passage into a beautiful land with fields and rivers, but not lit by the full light of the sun".

"But the motif is poorly attested; E. W. Baughman lists it as the only example of his F103.1 category of English and North American folktale motifs: "Inhabitants of lower world visit mortals, and continue to live with them". Martin Walsh considers the references to St Martin to be significant, and sees the story of the green children as evidence that the feast of Martinmas has its origins in an English aboriginal past, of which the children's story forms "the lowest stratum".

"A contributor to Notes and Queries in 1900 suggested a Celtic connection: " 'Green' spirits are 'sinless' in Celtic literature and tradition ... It may be more than a coincidence that the green girl marries a 'man of [Kings] Lynn.' Here the original [Celtic word] would be lein, evil, i.e. the pure fairy marries a sinful child of earth."

"In a modern development of the tale the green children are associated with the Babes in the Wood, left to die after being poisoned with arsenic by their wicked uncle (the arsenic explaining their colouration). Fleeing from the wood in which they were abandoned, possibly nearby Thetford Forest, the children fell into the pits at Woolpit where they were discovered. Local author and folk singer Bob Roberts states in his 1978 book A Slice of Suffolk that "I was told there are still people in Woolpit who are 'descended from the green children', but nobody would tell me who they were!"

"Other commentators have suggested that the children may have been aliens, or inhabitants of a world beneath the Earth. In a 1996 article published in the magazine Analog, astronomer Duncan Lunan hypothesised that the children were accidentally transported to Woolpit from their home planet as the result of a "matter transmitter" malfunction."

"Lunan suggests that the planet from which the children were expelled may be trapped in synchronous orbit around its sun, presenting the conditions for life only in a narrow twilight zone between a fiercely hot surface and a frozen dark side. He explains the children's green colouration as a side effect of consuming the genetically modified alien plants eaten by the planet's inhabitants."

"Lunan was not the first to state that the green children may have been extraterrestrials. Robert Burton suggested in his 1621 The Anatomy of Melancholy that the green children "fell from Heaven", an idea that seems to have been picked up by Francis Godwin, historian and Bishop of Hereford, in his speculative fiction The Man in the Moone, published posthumously in 1638."

Historical explanations: "Many Flemish immigrants arrived in eastern England during the 12th century, and they were persecuted after Henry II became king in 1154; a large number of them were killed near Bury St Edmunds in 1173 at the Battle of Fornham fought between Henry II and Robert de Beaumont, 3rd Earl of Leicester. Paul Harris has suggested that the green children's Flemish parents perished during a period of civil strife and that the children may have come from the village of Fornham St Martin, slightly to the north of Bury St Edmunds, where a settlement of Flemish fullers existed at that time."

"They may have fled and ultimately wandered to Woolpit. Disoriented, bewildered and dressed in unfamiliar Flemish clothes, the children would have presented a very strange spectacle to the Woolpit villagers. The children's colour could be explained by green sickness, the result of a dietary deficiency. Brian Haughton considers Harris's explanation to be plausible, and the one most widely accepted, although not without its difficulties. For instance, he suggests it is unlikely that an educated local man like Richard de Calne would not have recognised the language spoken by the children as being Flemish."

"Historian Derek Brewer's explanation is even more prosaic: The likely core of the matter is that these very small children, herding or following flocks, strayed from their forest village, spoke little, and (in modern terms) did not know their own home address. They were probably suffering from chlorosis, a deficiency disease which gives the skin a greenish tint, hence the term "green sickness". With a better diet it disappears.

"Jeffrey Jerome Cohen proposes that the story is about racial difference, and "allows William to write obliquely about the Welsh": the green children are a memory of England's past and the conquest of the indigenous Britons by the Anglo-Saxons followed by the Norman invasion. William of Newburgh reluctantly includes the story of the green children in his account of a largely unified England, which Cohen juxtaposes with Geoffrey of Monmouth's The History of the Kings of Britain, a book that according to William is full of "gushing and untrammeled lying".

"Geoffrey's history offers accounts of previous kings and kingdoms of various ethnic identities, whereas William's England is one in which all peoples are either assimilated or pushed to the boundaries. According to Cohen, the green children represent a dual intrusion into William's unified vision of England. On one hand they are a reminder of the ethnic and cultural differences between Normans and Anglo-Saxons, given the children's claim to have come from St Martin's Land, named after Martin of Tours; the only other time William mentions that saint is in reference to St Martin's Abbey in Hastings, which commemorates the Norman victory in 1066."

"But the children also embody the earlier inhabitants of the British Isles, the "Welsh (and Irish and Scots) who [had been] forcibly anglicized ... The Green Children resurface another story that William had been unable to tell, one in which English paninsular dominion becomes a troubled assumption rather than a foregone conclusion." The boy in particular, who dies rather than become assimilated, represents "an adjacent world that cannot be annexed ... an otherness that will perish to endure".

Legacy: "The English anarchist poet and critic Herbert Read describes the story of the green children in his English Prose Style, published in 1931, as "the norm to which all types of fantasy should conform". It was the inspiration for his only novel, The Green Child, written in 1934. A 1994 adaptation of the story by Kevin Crossley-Holland tells it from the point of view of the green girl."

"Author John Macklin includes an account in his 1965 book, Strange Destinies, of two green children who arrived in the Spanish village of Banjos in 1887. Many details of the story very closely resemble the accounts given of the Woolpit children, such as the name of Ricardo de Calno, the mayor of Banjos who befriends the two children, strikingly similar to Richard de Calne. It therefore seems that Macklin's story is an invention inspired by the green children of Woolpit, particularly as there is no record of any Spanish village called Banjos."

"Australian novelist and poet Randolph Stow uses the account of the green children in his 1980 novel The Girl Green as Elderflower; the green girl is the source for the title character, here a blond girl with green eyes. The green children become a source of interest to the main character, Crispin Clare, along with some other characters from the Latin accounts of William of Newburgh, Gervase of Tilbury, and others, and Stow includes translations from those texts: these characters "have histories of loss and dispossession that echo [Clare's] own".

"The green children are the subject of a 1990 community opera performed by children and adults, composed by Nicola LeFanu with a libretto written by Kevin Crossley-Holland. In 2002 English poet Glyn Maxwell wrote a verse play based on the story of the green children, Wolfpit (the earlier name for Woolpit), which was performed once in New York City. In Maxwell's version the girl becomes an indentured servant to the lord of the manor, until a stranger named Juxon buys her freedom and takes her to an unknown destination."

It seems that based on the legends of the Underworld, there would be theories of strange Entities living in these areas. Based from Dennis Crenshaw's works would detail some American Indian legends of the people coming from the Underworld, and how there is a world below the surface world (See "Admyral Bird" Chapter). It seems that based from the description of the God of fire being described as having red skin, seems altogether like these mythologies and fantasies are based on real life. It shows that this world is a complete Mystery with Giants, Monsters, Dwarves etc. This is pretty much where the movie "Bright" is based on, as there are the Elves, the Orcs, and other strange creatures living on Earth. 

Now, when I was learning about the Cherokee legends of the different creatures, I began to see that there is a connection to some of the hominids looking like a real life Hobbit. Based from the website "" states this: Homo Floresiensis: Facts About the 'Hobbit' By Joseph Castro March 30, 2016:

"Homo floresiensis, dubbed "the Hobbit," was an ancient hominin that lived until at least 17,000 years ago. Scientists discovered the first H. floresiensis fossil, along with stone tools and animal remains, in 2003 in the Liang Bua (LB) cave on the remote Indonesian island of Flores, according to a 2004 Nature paper. This first specimen — a 3.5-foot-tall (1.06 meter), 30-year-old adult female called LB1 — comprised a nearly complete skull and an associated skeleton, which includes several limb bones, hand and foot bones and a partial pelvis, according to the journal Nature."

"Its associated skeleton is one of the things that makes this specimen quite exciting," Mark Collard, a biological anthropologist at Simon Fraser University in Burnaby, British Columbia, told Live Science "We don't have very many associated skeletons of hominins outside of Neanderthals. LB1's tiny build earned the species the nickname of "the Hobbit," after the tiny folk in J.R.R. Tolkien's book of the same name."

"In addition to LB1, archaeologists later discovered jaw and skeletal remains of at least eight other diminutive individuals, according to a 2009 article in the Journal of Human Evolution. The small stature of these specimens suggests LB1 wasn't an anomaly. Initial dating of the hobbit remains gave the species an age range of 74,000 to 17,000 years ago. However, dating of the associated tools and sediment deposits where the remains were discovered suggests H. floresiensis may have lived from as early as 95,000 years ago until about 12,000 years ago, according to a 2005 paper in Nature. Just how H. floresiensis fits into the family tree of hominins — which includes those species that evolved after the human lineage (of the genus Homo) split from the chimpanzees — is unclear. Scientists have debated whether the hobbit specimens represent an extinct species in the human family tree, perhaps a squat offshoot of Homo erectus, a 1.8-million-year-old hominid and the first to have body proportions comparable to those of modern Homo sapiens."

"More recent arguments suggest the hobbit specimens may have evolved from a pre-H. erectus hominin. In fact, scientists have sought to learn more about the evolution of this hobbit, looking for clues, for instance, for hobbit ancestors on other Indonesian islands. In one study, detailed in the Jan. 14, 2016, issue of the journal Nature, a team of researchers looked for such clues on the Indonesian island of Sulawesi, situated between Flores and continental Asia."

"There, they found stone tools dating back at least 118,000 years, suggesting a hobbit ancestor lived on the island before modern humans showed up some 50,000 years ago, said study researcher errit van den Bergh, a paleontologist and zooarchaeologist at the University of Wollongong in Australia. The researchers aren't sure who this toolmaker was, though three possible candidates are: the hobbits, Homo erectus and the Denisovans, close relatives of Neanderthals."

What did the hobbit look like? "Based on LB1, experts estimate H. floresiensis weighed between 35 and 79 lbs. (16 and 36 kg), according to a 2004 Nature article describing the specimen. The hobbit specimens show a unique set of ancestral features (primitive traits retained from an ancestor species) and derived features (evolved features not shared by ancestors)."

"They had skulls that resembled early Homo species, including a flat, sloping forehead and a short, flat face; however, their teeth and jaws more closely resembled Australopithecus (Homo ancestors), according to Nature. Additionally, in a 2007 study in the journal Science, researchers closely analyzed three wrist bones of LB1 and found they more closely resembled those of apes than modern humans."

"This finding implied that H. floresiensis was indeed a separate species from modern humans. In 2012, Susan Hayes, a senior research fellow at University of Wollongong, New South Wales, Australia, and her colleagues fleshed out the female hobbit's face by uploading information from 3D imaging scans of its skull into a computer graphics program. Compared with portraits of the hobbit by paleo-artists, Hayes' facial depiction of H. floresiensis showed more modern human features instead of monkey-like traits."

"The hobbit, in this depiction, doesn't have feminine doe eyes, and she lacks much of a forehead. What's more, the newly modeled portrait has a wider, shorter face and a comparatively modern nasal structure than previous face models, according to the researchers' 2013 study in the Journal of Archaeological Science."

What else do we know about Homo floresiensis? "When researchers first unearthed H. floresiensis, they also uncovered stone tools and animal remains in the same sediment layers of the Liang Bua cave. The tools were simple and Oldowan-like, resembling the earliest and most primitive types of tools in the fossil record. The animal remains included those of Komodo dragons, rats, bat and Stegodon (an extinct, pigmy elephant) juveniles."

"The Stegodon remains showed evidence of cut marks, suggesting H. floresiensis butchered the animals, while charred bones and fire-cracked rocks suggest the hobbits harnessed fire, according to the 2005 Nature paper. Inside the Liang Bua cave, scientists later found several bird fossils, including wing and leg bones from what appears to have been a stork nearly 6 feet tall (1.8 meters), according to a 2010 study in the Zoological Journal of the Linnean Society."

"The marabou stork (Leptoptilos robustus), which lived some time between 20,000 and 50,000 years ago, would've fed on fishes, lizards, other birds … and possibly even juvenile hobbits, though there is no direct evidence for that sort of feasting, researchers say. Research has also focused on the question of whether or not the hobbits lived alongside modern humans, who likely would have shown up on Indonesian islands like Flores about 50,000 years ago, scientists say."

"Previous work had suggested the hobbits occupied the cave between about 12,000 and 95,000 years ago, providing a wide overlap between the hobbits and their bigger-bodied relatives. In more recent research, published online March 30, 2016, in the journal Nature, scientists found evidence that the hobbits vanished from the island earlier than those previous dates. By exposing new layers of the Liang Bua cave and analyzing the sediment and fossils within it, the scientists concluded Homo floresiensis was alive and kicking in the cave between 190,000 and 50,000 years ago. Even if the two did live alongside each other, it would not have been for long, the researchers said."

Was Homo floresiensis a separate species? "Critics have argued the specimen belonged to an extinct human with microcephalia, a pathological condition characterized by a small head (the hobbit is estimated to have a brain about one-third the size of modern humans), short stature and intellectual disabilities."

"To figure out if H. floresiensis was really a modern human with microcephalia, researchers created endocasts of the brains of healthy humans and those with microcephalia, finding two skull ratios that distinguished the two. After applying this method to the skull of H. floresiensis, the team concluded in 2007 in the journal& Proceedings of the National Academy of Sciences (PNAS) that the hobbit's features were closer to a typical modern human than a microcephalic person, suggesting the small hominins didn't have microcephalia."

"A study published in 2013 in the journal Proceedings of the Royal Society B revealed H. floresiensis had a larger brain than once thought. The CT scan of the hobbit skull suggested its brain was about 426 cubic centimeters (nearly 26 cubic inches), instead of the commonly cited 400 cubic cm."

"That's more than one-third the size of the modern human brain, which boasts an average volume of about 1,300 cubic cm, or 79 cubic inches. The findings suggested H. erectus may be the ancestor of H. floresiensis, as Javanese specimens of H. erectus had brains about 860 cubic cm (52 cubic inches) in size. Alternatively, the hobbit may have evolved from H. habilis, whose brains were only about 600 cubic cm (37 cubic inches), the research suggested. Most recently, a research team used a different pathological argument to suggest H. floresiensis was not a distinct species. In their study, published in 2014 in PNAS, they argued that LB1's cranial features are diagnostic of Down syndrome."

"However, in a PNAS letter responding to the paper, Collard and his colleagues refuted this claim, arguing that H. floresiensis lacks the jaw structure — specifically the chin — that's a defining characteristic of Homo sapiens (the original study's authors later penned another response to reaffirm their stance). "There has been a lot of focus on the possible pathologies of these specimens, particularly LB1," Collard said. "[Researchers] focused on the pathology of the specimens without demonstrating anything that links them to Homo sapiens." While LB1 could very well have some kind of pathology, "she doesn't have characteristics that would lead us to think she is a pathological Homo sapiens," he added."

"In a study published July 22 in the Proceedings of the Royal Society B, Collard and his colleagues compiled a dataset containing 380 skull and dental features for the 20 known hominin species. After analyzing and comparing these features using statistical models, they concluded that H. floresiensis was, indeed, a distinct species and not just a small-bodied or deformed human. What's more, the analysis suggests that the hobbit is a descendent of a pre-H. erectus small-bodied hominin that migrated out of Africa and to Southeast Asia. This implies that H. erectus may not have been the first hominin to migrate out of Africa (given that the hobbit lived in Asia but didn't evolve from H. erectus), according to the study."

So, let's look at more information based on the "Little People", based from "" states this: The Mysterious Little People of the Cherokee Brent Swancer June 20, 2019:

"Among the many legends of the proud Cherokee people of North America is the curious tale of a race of little people who were said to inhabit the wilds of North Carolina, Tennessee and Georgia, and who the Natives called the Nunne’hi, meaning “people who live anywhere,” as well as the Yûñwï Tsunsdi’, or “Little People.”

"In appearance they were said to look just like human beings, only smaller in stature, in some traditions no higher than a man’s knee, and imbued with various powers such as the ability to vanish at will, teleport from place to place, and the ability to live forever. The Nunne’hi were mostly considered to be a jovial race, inclined to dance and sing, and they were also seen as benevolent protectors of the forest and helpers of lost travelers."

"It was not uncommon for hunters to tell of hearing the drums of Nunne’hi off in the distance, although it was said that to try and track the sound to its source was futile, with the sound always growing farther away. These mysterious entities were said to remain invisible most of the time, watching humans from afar for the most part, inhabiting the most remote mountain peaks and darkest caves far from human interference, but they were known to appear to the Cherokee during times of need such as war or calamity."

"Stories abound of the Nunne’hi’s willingness to help their human neighbors in times of need, especially when warfare erupted. They were supposedly fiercely protective of the tribe, and would rally together with forces of invisible warriors to drive away enemies."

"They were said to construct elaborate townhouses underground or within mountains, such as one supposedly lying under Blood Mountain, in Georgia, another near Lake Trahlyta, and another still under Pilot Knob and the Nikwasi mound in North Carolina. Humans who were lost or injured often told of being brought to these subterranean homes to be cared for or nursed back to health by the Nunne’hi, and some Cherokee were said to even go off to live with them permanently."

"It was said that in order to be accepted one had to fast for seven days, whereupon they would be taken into these lairs to live out the rest of their days. On very rare occasions there were such townhouses found near human settlements, and the American ethnologist James Mooney would write of these in his 1898 Myths Of The Cherokee: Close to the old trading path from South Carolina up to the Cherokee Nation, somewhere near the head of Tugaloo, there was formerly a noted circular depression about the size of a townhouse, and waist deep. Inside it was always clean as though swept by unknown hands."

"Passing traders would throw logs and rocks into it, but would always, on their return, find them thrown far out from the hole. The Indians said it was a Nûñnë’hï townhouse, and never liked to go near the place or even to talk about it, until at last some logs thrown in by the traders were allowed to remain there, and then they concluded that the Nûñnë’hï, annoyed by the persecution of the white men, had abandoned their townhouse forever."

"A very curious tale of a supposed encounter was also told of by Mooney in his writings. It had supposedly happened to a local man at the town of Nottely when he was a child, and begins with the boy meeting an old stranger out in the forest, who invited him to his home."

"The boy agreed and found it to be a jovial, happy place full of warmth and laughter, and he ate dinner with the whole family before falling asleep. When he awoke in the morning the man took him out along a path that would lead him home. Mooney says of the rest of the odd tale: They went down a path that had a cornfield on one side and a peach orchard fenced in on the other, until they came to another trail, and the man said, “Go along this trail across that ridge and you will come to the river road that will bring you straight to your home, and now I’ll go back to the house.”

"So the man went back to the house and the boy went on along the trail, but when he had gone a little way he looked back, and there was no cornfield or orchard or fence or house; nothing but trees on the mountain side. He thought it very queer, but somehow he was not frightened, and went on until he came to the river trail in sight of his home."

"There were a great many people standing about talking, and when they saw him they ran toward him shouting, “Here he is! He is not drowned or killed in the mountains! They told him they had been hunting him ever since yesterday noon, and asked him where he had been. “A man took me over to his house just across the ridge, and I had a fine dinner and a good time with the children,” said the boy, “I thought Udsi’skalä here”–that was the name of the man he had seen at dinner–“would tell you where I was.”

"But Udsi’skalä said, “I haven’t seen you. I was out all day in my canoe hunting you. It was one of the Nûñnë’hï that made himself look like me.” Then his mother said, “You say you had dinner there?” “Yes, and I had plenty, too,” said the boy; but his mother answered, “There is no house there–only trees and rocks–but we hear a drum sometimes in the big bald above. The people you saw were the Nûñnë’hï.”

"It seems like this must all surely be pure folklore and legend, but there have been some who have suggested that there may be a grain of truth behind these myths. One of these is author and researcher Mary Joyce, who has written of the phenomenon in her book Cherokee Little People Were Real."

"Joyce claims that she has uncovered evidence that there was indeed a race of tiny humans who could have been behind the tales. Some of this evidence was apparently uncovered by Walter Middleton, who was one of the people behind the construction of the Western Carolina University campus in the 1930s, during which they supposedly made some strange discoveries. Joyce has said of this: He and a few other men actually worked on the first buildings that were constructed at Western Carolina University, and when they were cutting into the virgin land, they found these little tunnels."

"They also found a little skull. And, there was a science teacher at the university who kept it on his desk, and he always said it was a child’s skulls. One day, another teacher came by and picked it up and looked at it real close and noticed it had its wisdom teeth. Typically, you don’t get your wisdom teeth until you’re about 18, 19, 20 or 21 so that indicated it was an adult skull, not a child’s skull. Is there anything to these legends?"

"They say that much folklore is based in some essential grain of truth buried in the past of the people who believe it, so was there really ever perhaps a race of diminutive beings that spurred the stories told amongst the Cherokee? It is unclear whether these rich traditions have any basis in fact at all, but the stories remain, and they make one wonder if there is perhaps more to the history of this land than we have been taught."

Based from "" states this: Menehune: "Menehune is a race of pygmy people from Hawaiian mythology. It is said they live in the deep forests and hidden valleys of the Hawaiian Islands. Their favorite food is said to be bananas and fish. A Menehune stands more than 2 to 3 feet tall. In legends, it is said that the Menehune built temples (heiau), fishponds, roads, canoes, and houses. Some of these structures still exist, and the craftsmanship is evident. They are said to have lived in Hawaii before settlers arrived from Polynesia many centuries ago."

"Some early scholars theorized that there was a first settlement of Hawaii, by settlers from the Marquesas Islands, and a second, from Tahiti. The Tahitian settlers oppressed the "commoners", the manahune in the Tahitian language, who fled to the mountains and were called Menehune. Proponents of this theory point to an 1820 census of Kauaʻi by Kaumualiʻi, the ruling Aliʻi Aimoku of the island, which listed 65 people as menehune."

"Folklorist Katharine Luomala believes that the legends of the Menehune are a post-European contact mythology created by adaptation of the term manahune (which by the time of the settling of the Hawaiian Islands had acquired a meaning of "lowly people" or "low social status" and not diminutive in stature) to European legends of brownies."

"Menehune are not mentioned in pre-contact mythology; the legendary "overnight" creation of the Alekoko fishpond, for example, finds its equivalent in the legend about the creation of a corresponding structure on Oʻahu, which was supposedly indeed completed in a single day — not by menehune but, as a show of power, by a local aliʻi who demanded every one of his subjects to appear at the construction site and assist in building. They have most likely been the inspiration for the Tiki Demons in "Aloha Scooby-Doo" movie. The Menehune were sighted according to the documentary series Finding Bigfoot episode "Hawaii's Little Foot".

Then from "" states this on the "Little people of Alaska": Odd Encounters with the Mysterious Little People of Alaska Brent Swancer December 14, 2017: "All across the world, in almost every culture there have long been reports of so-called “little people,” and it is so common throughout geographical or cultural boundaries that it is a phenomenon in and of itself. Gnomes, Elves, Trolls, Duendes, they go by many names, and curiously they tend to share not only vast similarities in the general appearance of such creatures, but also the genuine sightings reports from these places that seem to pull these entities out from the realms of pure fantasy or fairy tales and into the real world."

"I have written of this here at Mysterious Universe before in general, and also more specifically on this phenomenon in places as far flung as South America and Japan, and such accounts never cease to amaze. One area with its own tales of mysterious little people is the frigid, far-northern land of Alaska, in the United States. Here, as in many other places around the world, strange little people roam about, and they are seen by the populace as being every bit as real as you or I."

"Out in the wilds of the northern U.S. state of Alaska, the native tribes of the region such as the Inuit and Yup’ik have long had their own tales of little people living out in the forests and frigid tundra here. Depending on the tribe or tradition these enigmatic creatures go by many names, such as the Ircinrraqs, Inukin (also often spelled “Enukin” or “Inukun”), Ircenrraat, Ingnakalaurak, Egassuayaq, and the Paalraayak, although they seem to most commonly be collectively referred to as the Inukin, or Enukin, and for the purposes of this article they will be referred to as such."

"Prominent in the lore of many of these northern peoples, although there are different details depending on the tribe, the Inukin are most often described as being between 1 to 3 feet in height, typically dressed in animal skins and with pointed heads and elfin ears. The Inukin are mostly said to prefer to stay underground or hidden away in the mountains during the day, only venturing out at night, and are mostly characterized as being mischievous, bed-tempered, and mean, seeming to enjoy tormenting people."

"It is commonly said that they will intentionally try to get travelers lost or throw rocks at them, and that they have a bad habit of stealing the kills of hunters, with caribou said to be among their favorites, and they are also hunters themselves, using bows and arrows. At their most sinister, the Inukin are thought to abduct women or children and drag them off to never be seen again."

"They are usually credited with having superhuman strength and a host of supernatural powers such as shapeshifting, invisibility, and the power to sow confusion in the minds of those who see them. One old Inupiaq man named Majik Imaje said of these little people and their strength: They live in the old ways to this very day they dress in caribou skins. They still hunt with bow & arrow. They live underground, and in caves all throughout this vast area. They possess super human qualities that you will never believe. They are incredibly strong and they can run, very fast; they sneak around the villages stealing food. When any hunter shoots and kills a caribou, it requires two adult Inupiaq men to lift that caribou to place on a sled. It only takes ONE Ingnakalaurak or Enukin to pick one up and RUN WITH IT, over his head."

"Hunters, experienced hunters, often talk about caribou that they have shot & killed. Dead and the caribou will disappear before they reach it to dress it out. Make no mistake, these people are very good in what they do, they are perhaps the best hunters in the world. Imaje also claims that this is why some bush pilots have reported seeing the strange sight of caribou running on their sides, only to fly lower and see that they are actually being carried along by an Inukin."

"These beings are also said to sneak into villages at night when everyone is asleep to steal food and goods, but interestingly, although they are mostly avoided and for all of their more malevolent tendencies, these creatures are also said to have a benevolent side as well. For instance, it is supposedly good luck to receive a gift from them when they are feeling generous, and on occasion instead of playing pranks they will take pity on a lost soul out in the woods and guide the way."

"It is interesting how many of the details of the Inukins match the lore of other little people from various other cultures around the world, such as their general appearance and similar habits and powers attributed to them, as well as their curious mixture of both mischievous, prankish behavior and contradictory more benevolent tendencies, which is a common trait in such creatures in a great many other cultures as well."

"Also, just as with other cultures, although outsiders may see these little people as surely purely mythical constructs, the natives of this region see them as very real indeed, with many insisting that the Inukins actually exist. Supporting these claims are the various real sightings and encounters with such beings, which blur the line between reality and what must seem like fairy tales to many."

"Indeed, villagers and hunters of the region have long told of seeing Inukins and having their things stolen by the creatures, and some outsiders have reported seeing such little people out in the wilds as well. Very common are reports of hunters who have shot and killed an animal, only to go to retrieve it and find it gone, without any trail of blood or trace of where it has gone. Also common are stories of having rocks come flying from the woods out of nowhere, followed by a fleeting glimpse of a small, child-sized shadow in the brush."

"Some of these encounters are rather amazing to say the least, such as one hunter who claimed that he one day heard a strange noise, only to follow it and find a portal in the side of the mountain, through which he could see a group of Inukins dancing. He claimed that he had only watched them for a moment, but that when he got to his sled it seemed to have aged in the elements and his game had rotted away, and when he returned home it turned out that he had been gone for an entire year. It is tale that is said to have really happened, but which seems as if it must surely be colored with some legend. Others are more based in actual eyewitness accounts."

"In 1993, the Arctic Sounder published an impressive range of accounts of encounters with the mysterious Inukin, which would later be republished in the Anchorage Daily News. In one of the accounts, a villager from near the Noatak river named Kenneth Ashby recounts a rather ominous experience he had with the creatures while fetching water from the river with his brother in the summer of 1938."

"As they made their way through the wilderness, Ashby claims that they were jumped and attacked by a group of feral little people about 3 feet in height, with bowl-style haircuts and draped in caribou skins. After a fierce struggle they managed to escape when the creatures were distracted by the arrival of the two young men’s grandfather."

"Ashby claims that that very same summer his sister chased off a group of the creatures trying to steal her catch of salmon at the river. Ashby would have another encounter with the Inukins 9 years later, when he was camping at the river with a group of relatives on a hunting trip."

"He reports that during the night they could hear the crunching of leaves and the Inukins communicating with each other in strange, bird-like whistles, but whenever they went to look for the elusive creatures they would scamper away, as if playing hide and seek. They played this game all the way down the river up to the village, where they were finally chased away back into the wilderness by the local men."

"The series of articles also told the account of local woman in the same area named Flora Penn, who claims that she was out with friends traveling up the Noatak and at one point they stopped to pick some berries. As they did so they suddenly noticed a tiny man with a large, bulbous noise, big pointy ears, and a cone shaped head casually sitting upon a driftwood tree smoking a pipe. Penn says they watched the curious little man for a full hour, and the whole time he just smoked his pipe and looked around."

"Then suddenly, the creature was reportedly either spooked by something or remembered he had something important to do, and he then bolted upright to start running towards the nearby mountains at a frantic pace. Another witness named Saul Shiedt had an encounter with one of the mysterious little people one summer as he was hunting caribou. After bagging a caribou, he set to work skinning it, and that was when he says he heard the voice of someone speaking in the Eskimo language."

"When he looked to see who it was, he saw that the voice had come from a diminutive man around 3 feet in height and armed with a bow and arrow. The two had a brief exchange and inspected each other’s respective weapons, with Saul himself armed with a high powered rifle. According to Saul, the Inukin’s bow was too tight for him to pull, and he imagined it must have taken immense strength to make it work. The hunter then told the mysterious stranger that he could take what he wanted from the caribou, and the only thing the Inukin supposedly wanted to take was the fatty part under the knee of the animal."

"Joining these tales of weirdness is a tale told by a Joe Sun, who said that one day a man had been hunting out in the wilds and had set his sights on a trophy caribou but that there was another hunter who was also pursuing it. He said of the strange sequence of events in the incident thus: I hear from my parents in the Maniilaq area that there was this man hunting. He had a real rifle. (Not the old kind that you had to load through the barrel with a rod.) He saw a caribou he wanted to get close to, to have a shot at it. He saw another person trying to hunt this caribou too. When this man, a big man, got close to shoot the caribou it changed into a little man. The big man jumped at the little man who escaped and began running and climbing up the mountain."

"Perhaps an even stranger story was reported in the May 31 edition of the Anchorage Daily News, and which seems to address the predilection of these Inukin to abduct people. According to the report, a hunter from Marshall, Alaska going by the name Nick Andrew Jr. was out on his snowmobile hunting birds on May 7 and came across a young boy sitting alone out in the middle of a marsh. When he approached the boy he saw that the child seemed to be in some sort of trance or daze, and it was odd that there were no tracks anywhere around him."

"Asking other snowmobilers in the area didn’t help, because none of them had seen the boy at all. The boy seemed to have just appeared out of nowhere. When Nick asked him what had happened or where his parents were, the boy, who was obviously upset and with a face red and swollen from crying, sputtered out that he didn’t know, and was unable to provide any information at all."

"The hunter would say: The boy was disoriented, dazed, confused and scared, with no concept of time. He did not appear tired, nor was he hungry or thirsty. The concerned Nick decided to help the boy out and took him back to his village, where things would get even more bizarre. After he had come to his senses and calmed down somewhat, the boy claimed that he had been abducted by the little people and taken to nearby Pilcher Mountain, interesting since this particular mountain is known as a hotspot for Inukin encounters. At the mountain he was held captive, and claims to have seen a little girl also being held there who had vanished in the area 40 years earlier."

"He says that the Inukin had eventually decided to let him go, and had dumped him into the marsh. The boy displayed classic symptoms of lost time, and was unable to provide any details as to where he had been taken. The 2013 book Myths and Mysteries of Alaska, by Cherry Lyon Jones, gives some curious accounts as well. One of them concerns what appears to have been a rather helpful Inukin."

"One day an Inupiaq man named Luke Koonuk was out hunting in the area of Point Hope, Alaska, but was out in incredibly remote, isolated terrain when his 4-wheel drive vehicle became stuck in a patch of muck. He was allegedly unable to budge the vehicle by himself, and with no one around for miles and miles it seemed that he was in quite a bit of trouble. After trying to move the vehicle and get it unstuck to the point of exhaustion, the panicked hunter reported that the truck had suddenly and inexplicably risen up, shifted, and then come bouncing back down out of the mud. As he looked on in bafflement, he claims that he could fleetingly see the blur of a shape of a little bipedal creature of some sort dash off into the trees."

"The same book gives another account which is really hard to classify, and could be read as a Inukin encounter or one with aliens, but considering the location seems worth mentioning. The report comes from a group of teenagers in Nome, Alaska in 1988."

"The boys allegedly were driving along at night when they noticed an odd, pulsing light in their rear view mirror. Curious, they turned their vehicle around and went back to see what was going on, and as they approached they saw a humanoid creature between 3 to 4 feet tall, with broad, muscular shoulders standing there bathed in a greenish light. As the car approached, the creature allegedly ran away, but was quickly overcome by the vehicle and apparently run over. The boys would later find that other people had seen one or more of the same sort of creatures in the area at around the same time, either standing by the side of the road or in some cases even chasing vehicles, and there was apparently much talk at the time that this was perhaps the Inukin."

"It is fascinating that such reports can be so similar to those of little people in other areas across the face of our planet, and yet still maintain their own stamp of uniqueness. Why do so many cultures throughout the world have traditions and myths of such creatures and why do they so often offer so much resemblance? Are these just some immutable feature upon the landscape of our psyche, or is there something more to all of this? What are these people seeing, if anything?"

"Although such stories of gnomes and trolls may seem to many like something out of a fairy tale, to these people they are most certainly real. Why should that be? Are we, in our technologically advanced civilization with all of our science and shiny toys perhaps missing something? Whatever one may think about such reports, they continue to come in from all over the globe, and they hint at something very odd indeed."

Then comes some encounters with some evil faries in the website "":

Scary Encounters with Evil Fairies Brent Swancer August 22, 2017: "Most people will imagine faeries as little pixies flying about on gossamer wings; benevolent sprites which are shy at best and invisible to us at worst. Most often linked in with Celtic legend, fairies in some form or another actually play an important role in the folklore of many cultures throughout the world, where they have been portrayed as everything from nature spirits, to fallen angels, to conversely demons."

"They come in all shapes and sizes and are attributed with an array of paranormal powers, but far from being merely the denizens of legend there has actually been a good number of very real fairy sightings and encounters over the centuries. They are indeed far too numerous to list here, but one thing they mostly tend to adhere to is that fairies are for the most part benevolent, or at the very least innocuous and relatively unconcerned with us."

"Yet there are other reports and accounts, although rarer, that paint the fairies we envision in a different light, that of destructive, threatening entities that wish to do us harm in one way or another. One early and quite sinister account with alleged evil fairies I first came across was on a site with a good array of old articles on the unexplained, called Anomalyinfo."

"Apparently, in 1911 a Walter Yeeling Evans-Wentz published a book called The Fairy-Faith in Celtic Countries, in which there is interviewed 73-year-old Neil Colton, who claimed that as a youth in 1853 he had had a rather strange and frightening fairy encounter indeed. Colton claimed that one summer day he had been put with his brother and cousin gathering berries out in the countryside when they heard some inexplicable, ethereal music wafting through the air from beyond some nearby rocks."

"When the group went to investigate, they claimed that they had come across a band of fairies dancing in a clearing, and one of these little folk, a woman dressed in red, suddenly noticed they were being watched and rushed forward with decidedly aggressive intent. The mysterious woman is claimed to have surged forth with a stick, or rush in her hand to strike the cousin across the cheek, after which she reached out to grab Colton’s brother’s arm to keep from falling."

"This sent the group scurrying away in a panic, and at some point on their flight back to their home Colton’s cousin collapsed to the ground seemingly dead. The girl’s father and a priest by the name of Father Ryan then came to the scene and Ryan said a prayer over her body, after which she slowly and groggily awoke. The priest would come to the conclusion that it had only been her grabbing Colton brother that had kept her from being taken by the fairies “forever.”

"Even predating this rather spooky encounter was another from 1757, in which a British cleric named Edward Williams claimed that he had been playing in a field as a child with some other children when they had seen a strange procession of eight couples marching along dressed in red and measuring only a few inches in height. Oddly, each one of them had been carrying a minuscule white handkerchief in its hand."

"According to the report, as soon as the little folk realized that they were being watched, one of the men of the group aggressively chased the children, and it was reported that they could see a “full and clear view of his ancient, swarthy, grim complexion.” As the children ran for their lives, Williams claimed that the little people had shouted and cursed at them in some alien, unintelligible language. Williams would apparently remain perplexed by this incident his whole life, allegedly conceding, “I am forced to class it among my unknowables.” In the 1800s there was a report of what appears to have been a whole murderous group of fairy-folk that rose up to attack witnesses."

"This case seems to revolve around the discovery of a “fairy fort” by a moat, that seems to have been fiercely protected by whatever magical creatures resided there. The report, related by a Clare Westropp, said thus: At the natural moat crowned by the small stone ring wall of Croaghateeaun, near Lisdoonvarna, we were told to cross ourselves as a protection against the Danann."

"The place was, nevertheless, undoubtedly regarded by the older people living near it as a most dangerous fairy fort, and we were told how certain badger hunters, (who brought drink with them), after a long festival on its summit got benighted there; they eventually returned home sobered by fright, as they suddenly ‘saw the whole fleet’ of ‘them’ coming up the mound, and escaped only just in time."

"Fairies have supposedly displayed an alarming habit of kidnapping human beings, in particular babies, and there are many such reports. One account listed on the Fairyist website details the report of a woman who in 1844 gave birth to a baby. Some time later, the infant was lying in bed with the mother and father when the mother awoke to find the baby gone."

"She would soon find that it had been taken by the Fairy-folk, and the report would say of the incident thus: Uttering an exclamation of fear, lest the fairies (or feriers) should have taken the child, she jumped out of bed, and there sure enough a number of the little sandy things had got the baby at the foot of the bed and were undressing it. They fled away through a hole in the floor, laughing as if they shrieked, and, snatching up her child, on examination she found that they had laid all the pins head to head as they took them out of the dress."

"For months afterwards she always slept with the child between herself and husband, and used carefully to pin it by its bed clothes to the pillow and sheets that it might not be snatched hastily away. This happened in the old house which stood where the new one now stands on the south side of the vicarage gate. A woman, as she heard tell, had a child changed, and one, a poor thing, left in his place, but she was very kind to it, and every morning on getting up she found a small piece of money in her pocket."

"My informant firmly believes in their existence, and wonders how it is that of late years no such things have been seen. More modern day accounts of fairies with dark intent exist as well. In 1972, American folk singer Artie Traum claimed that he had been walking along when he heard a chorus of strange voices in the air command him to “Run, man, run.”

"The voices were supposedly accompanied by a strange melody of what sounded like fiddles and pipe instruments, which unsettled the singer immensely. As it all grew more urgent, with no discernible source, Traum beat a hasty retreat. As he made his way through the woods, he claimed that he had been met with a thunderous sound like a crackling of some sort, as well as what he could only describe as “great motion.” In the meantime, he found that his head was besieged by a deafening cacophony of noise and music, and he would say of this, “my head was swarming with thousands of voices, thousands of words making no sense.”

"He was only able to defy whatever strange force was influencing itself upon him when he exited the woods, after which the music and voices melted away. It all seems rather aggressive to be sure. Another report comes from even more recently, when according to a reader claimed that he had came face to face with some sort of wood sprite in Australia called a “Woodarjee,” which were described as well known by the Aborigines and as “mischievous, sometimes violent little people.”

"The witness claims that in the 1980s he had been in the Perth suburb of Coolongup as a child, along with his brother and cousins. They had been playing hide n’ seek in some bushland when the witness says he had heard a noise nearby. When he turned towards the source, he claims that he saw standing there a “small Aboriginal man” who measured a mere 13 inches in height."

"The tiny little man had in his hands a spear, and he glared at the witness angrily before throwing the spear, which lodged itself in the witness’s foot. Oddly, when the little man retreated, the spear and the wound allegedly completely vanished."

"If news reports are to be believed, then the phenomenon on evil fairies is only getting worse into modern times. According to, In 2014 a census on fairy sightings was carried out by the the Faery Investigation Society and recorded 450 fairy encounters."

"According to these reports, the trend seems to be that these alleged fairies are getting nastier, more sinister and ominous as time goes by, with reports of “small but aggressive fairies, tree-monsters and grumpy gnomes dressed as Oxford scholars.” One Dr Simon Young of the International Studies Institute in Florence, Italy, said of this trend: I don’t believe in fairies, wings and glitter, but I most certainly believe my witnesses."

"There is no question that something happened to these people. The question is, what? People’s idea of fairies has changed, but it is odd how many have reported seeing things that resemble centuries-old legends. If you go back 500 or 600 years fairies make people jump, they see them as fearsome and potentially dangerous beings. This has certainly come back. Fairies seem to have changed. Gone are the friendly ones, now people are reporting a scarier, creepier underside."

"While fairies may seem to be portrayed as mostly mythical, well, fairy-tale creatures, they certainly do dwell in the world of the weird, with numerous sightings and accounts of real fairy encounters all the way up into present times. While most of these reports tend to feature fleeting creatures that seem to not want much to do with us, there are others that, as we have seen here, show that they may at times have more sinister motives which we may never fully understand."

"Whether there is any truth to these stories or not, it certainly seems that at the very least they are not always portrayed as the carefree, frolicking sprites that many of us may envision, and there are darker underpinnings to the legends of fairies."

Based from the movie "Bright" speaks all to well about the world of today. I remember a book in Barnes n Nobles, detailing short horror stories from different Authors like Stephen King and Clive Barker. Though I don't remember the name of the book, but after reading some of the stories there were two that stood out to me more than the others. One story was based on a father losing his son after he drowned in the pool. What happened was the son was swimming with other people in the pool grounds, and being a great swimmer and all, somehow drowned in the water in front of all the people.

So, in order to solve what happened, he goes to the pool in the night time. Till then he finds that there was an invincible creature living in the pool, and  looks like a giant manta ray. He then fights it off and manages to kill it, but finds that it was not of this world. In the end it's revealed that something had fell from Space, and crashed near the pool yard, and in order to feed it uses a proboscis to the neck of the victim. 

Then the second story was based on an American Indian boy who came to have fell in love with a white girl (either he was adopted or was chosen from a Juvenile School. He moved in and started to help her parents with a job), but as much as I remember, the girl was very sick and ended up dying, but not without giving him a message to love others.

After her death, he leaves and hitchhikes on an empty train cargo, then meets a strange man telling him about the cities of the underworld. Then somehow he finds a way to go into a city in the Underworld, and starts roaming on the streets seeing strange looking people. He then sees a group of people looking like Elves kicking a dog and intervenes, but gets beat up as well. Then after they left them, the boy befriends the dog, they go on an adventure into the lands of the Underworld. 

Stories based on the underworld is something that is intriguing, especially with the beings that live in those regions. I know that based from reading the Bible, there are verses detailing people living "under the Earth", as well as on and above the Earth. So, based from Dennis Crenshaw's research on the "Hollow Earth" theory, seems to hold up now that there is evidence of Giants, the little people, to beings like the Mermen, dog headed men, goat men, and other strange people.

Amongst the American Indian tribes details some coming from the underworld, to those that came from the stars. Then there are those that reveal the "star people", and those beings called "Ant people", which sounds like the Greys. It shows that this world is not just inhabited by people of the surface world, but also the people of the underworld and from the world above.