
The saucer depicted consists of two paper plates glued together by Gary Buboltz, hung on a clothesline with a thin thread and photographed from fifteen (15) feet. The photo may be found in the Project Blue Book files.
Here is the uncropped photo:

Ibid: Back Cover
It shows, as Mr. Mallan points out, how easy it is or was to fake flying saucer photos.
J. Allen Hynek authenticated this photo from 1967:

The saucer shown was a balsa-wood model, created and filmed by the Jaroslaw brothers of Michigan who hung it, by a thread, from a tree at the edge of Lake St. Clair:

Ibid: Page 31
The idea that the Trents may have strung a truck mirror from overhead wires rankles even me. The iconic photos have their supporters and defenders, such as Bruce Maccabee, and also their critics, such as Robert Sheaffer and deceased skeptic Phil Klass.
What allows me to accept the possibility [sic] of a Trent hoax is the time factors involved in the episode: the sighting by Mrs. Trent, the calling of her husband, his trip inside the house to get their camera, and the time to take two shots before the object departed. Moreover, the object doesn’t move far enough in the sky if Bruce Maccabee’s estimate of the time between photo one and photo two taken by Mr. Trent is correct: 31 seconds.
(See a previous post here for copies of the Trent photos.)
Photos can offer proof or disproof of UFOs, as the Mallan article delineates, among other critiques of UFO photography; the advent of computer programs that can create or manipulate images exacerbates the problem of hoaxed UFO photos.
The Buboltz photo, above, emulates the Trent photos. Does it remove the “authentic” rubric given to the Trent pictures? You decide.
RR





















And even though the current thrust in many UFO circles is toward the concept that UFOs are projections of the human psyche or mental impressions coming into the minds of select individuals (from extraterrestrials supposedly), for purposes as yet unknown, we think that persons who imagine UFOs or see them mentally when they don’t exist in any tangible, real form are in need therapy of a serious psychological kind.
However Mr. Graeber would disagree:
Although we might expect to make little headway towards resolving today’s UFO enigma by comparing it to past mysteries, we may, nevertheless, examine both present and past UFO events as being comprised of optically perceived images or imagery that occasionally have an extraordinary effect upon the individual(s) who either observe or come into close proximity with them.
Mr. Graeber’s views are both Freudian and Jungian.
But if UFOs or mother-ships resonate as a sublimated sexual symbol with someone, as Mr. Graeber delinates in his piece, we think that that person should hie themselves off to a psychiatrist immediately. They have serious terrestrial problems.
Nonetheless, Mr. Graeber’s views should have a hearing or reading; they are pondered sensibly and unsensationally.
He closes with this:
Perhaps we have discovered enough about the mythical, sexual, and marked psychic background of the god-ships to determine that their origin is most likely the human unconscious, and not some alien planet situated at the edge of the cosmos. For it seems highly unlikely that a visiting alien intelligence would be so human-like as to possess similar intrapsychical processes regarding the development of their technology, their exploratory aspirations, and their myth-making tendencies.
Not a view we espouse necessarily, but a cogent suggestion by Mr. Graeber.
RR






