and ghost rockets, in accordance with new rumors and newer facts of evolving modern technology. One researcher would point out that a mid-1600s boom in prophecies accompanied rumors of the imminent overthrow of King and Church. The aligning of aerial phenomena and political events had been alleged as early as John Aubrey, the antiquary, concerning events in 1647. A series of sightings of second suns, second moons, and marching of armies in the sky, it was assumed significantly, preceded the 1662 Act of Uniformity and the revival of the Church of England. The imagery of these earlier flaps give little ground to broad extraterrestrial interpretations: they no longer look futuristic in the slightest with their Zeppelin shapes, propellers, flapping wings, masts, ship decking, and humans in contemporary attire. It seems irrefutable that social forces are necessary to account for them. Whatever the ultimate explanations of individual modern ufo flaps prove to be, it is blatant that social forces can be a sufficient cause in creating emotional climates favorable to frequent sightings of things in the sky that are not fully real. In the spirit of being engaged in "a long, slow process of trial & error studies", variations in these explanations have been experimented with. The 1905 Wales flap occurred at a time that the traditional values were under assault from the modern world. The religious revival associated with the sightings maybe were generated by the tensions of rapid, unprecedented social change. Psychosocial researchers have looked into other notions like Phil Klass's notion that media is the primary driver of flaps but they find it so scandalously error-riddled, it is difficult to accept it has anything like the sizeable role he alleges. Media doubtless contributes imagery, but the emotional component of the rumors associated with flaps relies on larger aspects of the social environment. It is necessary to add that researchers in the psychosocial tradition have not held much respect for glib notions of flaps like mass hysteria e.g. as when expressed back in 1954 by the French psychiatrist George Heuyer. By the time they were writing, doubts had already been expressed. Mark Rhine in the Condon report and Robert Hall for the 1969 AAAS symposium on UFOs looked at certain classic episodes of mass hysteria or hysterical contagion like the June bug epidemic, the Seattle windshield pitting epidemic, and the Mad Gasser of Mattoon, to see how well they