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The Black Death - How it ravaged Europe | Dark History Plague is one of the deadliest diseases in human history, second only to smallpox. A bacterial infection found mainly in rodents and associated fleas, plague readily leaps to humans in close contact. Plague outbreaks are the most notorious epidemics in history, inciting fears of plague’s use as a biological weapon. Today, plague cases still pop up sporadically around the world—including in the United States or China, where a suspected case was recently reported in the Inner Mongolia region. But the disease is no longer as deadly as it can be treated with antibiotics when available. Here’s what you need to know about the plague, including how it spreads, the difference between bubonic and pneumonic plague, the most infamous plague pandemics in history, and why it’s not all that unusual to see modern cases of the disease.For hundreds of years, what caused plague outbreaks remained mysterious, and shrouded in superstitions. But keen observations and advances in microscopes eventually helped unveil the true culprit. In 1894, Alexandre Yersin discovered the bacterium responsible for causing plague: Yersinia pestis. Y. pestis is an extraordinarily virulent, rod-shaped bacterium. Y. pestis disables the immune system of its host by injecting toxins into defense cells, such as macrophages, that are tasked with detecting bacterial infections. Once these cells are knocked out, the bacteria can multiply unhindered. Many small mammals act as hosts to the bacteria, including rats, mice, chipmunks, prairie dogs, rabbits, and squirrels. During an enzootic cycle, Y. pestis can circulate at low rates within populations of rodents, mostly undetected because it doesn’t produce an outbreak. When the bacteria pass to other species, during an epizootic cycle, humans face a greater risk for becoming infected with plague bacteria.

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Korowai is a tribe found around 35 years ago in the remote part of Papua. The population are around 3000 people. This isolated tribe lives in a tree house called Rumah Tinggi. Some houses can even reach a height of 50 meters above the ground. The Korowai are one of the mainland Papuans who don’t use “koteka”. Korowai people lives in a forest area that is about 150 kilometers from the Arafura Sea. They are hunter-gatherers with excellent survival skills. Until around 1975, Korowai had almost no contact with the outside world. Living in a village made by the government is a relatively new phenomenon among Korowai. They built houses that were divided into two or three rooms with fire places in each room. Men and women live separately. In 1992, when the Yaniruma Village was inaugurated by the government of Boven Digoel, a documentary film makers team were finally able to visit Korowai in their settlements. Among 1978 and 1990, Korowai still had a river. They open gardens and hunting. They were also introduced to healing methods (health program) managed by the government. However, even though knowing this, still many of them use traditional methods for curing pain. Facts About Korowai Tribe in Southern Papua Korowai is a tribe found around 35 years ago in the remote part of Papua. The population are around 3000 people. This isolated tribe lives in a tree house called Rumah Tinggi. Some houses can even reach a height of 50 meters above the ground. The Korowai are one of the mainland Papuans who don’t use “koteka”. Korowai people lives in a forest area that is about 150 kilometers from the Arafura Sea. They are hunter-gatherers with excellent survival skills. Until around 1975, Korowai had almost no contact with the outside world. Living in a village made by the government is a relatively new phenomenon among Korowai. They built houses that were divided into two or three rooms with fire places in each room. Men and women live separately. In 1992, when the Yaniruma Village was inaugurated by the government of Boven Digoel, a documentary film makers team were finally able to visit Korowai in their settlements. Among 1978 and 1990, Korowai still had a river. They open gardens and hunting. They were also introduced to healing methods (health program) managed by the government. However, even though knowing this, still many of them use traditional methods for curing pain. korowai people way of life Credit: CruisingIndonesia Most of the Korowai people are still independent. They produce axes from stone, make salt and do a lot of farming. The first money introduced there came from missionaries. They also helped them with the activities and were paid by rupiah. With this money, they could buy some stuffs at local stores such as salt, clothes and razors. Since 1990, Korowai has been involved in foreign company forestry projects. They are employed as tour guides and boat drivers although many of them didn’t graduate from elementary school. Some managed to attend secondary education in Kouh, Boven Digoel Atas. Now, Korowai youth can study in Jayapura. Basically, Korowai lived in an isolated condition. They built a high house to protect the family, not only against wild animal attacks, but also to protect them from ward off evil spirits. For a long time, Korowai was considered very resistant to religious conversion. Then, in the last 1990s, they were baptized. As quoted from JeratPapua.org, here are other interesting facts about Korowai Tribe lives in the southern Papua.Tree houses and customs to build a house, a large sturdy tree was chosen as the main pillar. The floor is made of branches. Sago tree skin is used to make the walls. The roof is from the leaves of the forest. To string the houses, strong rattan ropes are used. To reach the house, a long ladder is arranged downward. Before settle the house, they will perform a night ritual to cast out evil spirits. Every family has a sago garden. They also collect green vegetables and fruits that all grow in the forest. Pigs and dogs are the only pets. Pigs have social values and only killed during rituals and on special occasions. Dogs are used for hunting. For fishing, they use bows and arrows. In the past, crocodiles were also caught for consumption. Korowai is very concern to their customs. They know the sago party. This ritual is carried out every time when there is a birth, marriage and death. During those moments, socially valuable items such as pigs, dog teeth and shells are presented to groups that hold the rituals. The group receive the items and must pass it on for the next party. When someone dies, land rights are passed to the descendant. Similarly, a man is inherited ’sister-in-law when his brother died, because men have to pay dowry. Men are married relatively late, at 20 years or older. Instead, the women get married after their first menstruation. Each household consists of the head of family, one or more wives and unmarried children. If the fathers dies, unmarried mothers and children shall belong to the father’s family. In the family, parents teach their children all the rules and taboos. A young girl will be actively involved in all roles when judged to be of sufficient age. After marriage, girls are considered as adult women. Meanwhile, boys learn about how to hunt and make a house since the age of 15. During this period, the children were also taught special knowledge, the origin of life as well as how to survive. The Korowai family is very aware of good and bad things. They also know about the balance of nature, health, sexuality and knowledge of the world. Korowai believes that the universe is filled with dangerous spiritual beings. The spirits of ancestors played a special role. Some old women, who are said to have knowledge of spirituality, are regarded as figures. They also believe, a person can transform into an animal. They also believe, the spirit of the deceased will roam around the tree house for some time.In the past, conflicts between groups were caused by adultery, theft, murder and problems caused by the practice of evil science. The ritual of cannibalism took place as a form of retaliation and punishment for evil shamans. After being killed, a person’s body parts will be divided between the clan and then eaten. In 2006, a television show filmed 60 minutes the murder of someone in the Korowai community who was punished for being a “khakhua” or a witch. He was tortured, executed, and eaten. In the process, pregnant women and children are not involved as cannibals. Whatever happens, the killing of a clan member, usually demands revenge. Relations between groups, often dominated mutually hostile for a long time. Marriage is also a source of conflict. When a woman in a family is persecuted, it will trigger revenge. Adultery is generally resolved through the exchange of goods between the families involved. Meanwhile, women who are run by the men are usually settled by paying a dowry to the woman’s family.During the 90s, outsiders began to exploit the Korowai area to look for gaharu (Aquilaria malaccencis). In 1997, 1 kg of gaharu collected by local people and sold to traders around Rp. 4,000. When gaharu sold to European and Middle Eastern markets, the price jumps to $ 1,000/kilogram. Gaharu is thought to trigger rapid trade and lead to prostitution in the forests. As a result of free sex, the AIDS epidemic began increased. The trade faded in 1999. Several documentary films have been made about the Korowai Tribe. In 1993, a film crew documented Korowai constructing a tree house and showing the practice of cannibalism. In 2011, the Korowai tribe was featured in the Human Planet documentary on the BBC. Previously, Korowai also visited by Rupert Stasch, an anthropologist from Reed College, Oregon. He stayed with them for 16 months to study their native culture. The results have been published in the Oceania Journal. The researchers consider the Korowai community quite intelligent because they are able to build the concept of settlements in areas that are actually difficult to live in. Among a number of researchers and anthropologists, perhaps the most phenomenal is from journalist named Paul Raffaele. He did only stay for four days. But Raffaele described the four-day trip in May 2006 clearly. On the smithsonianmag.com website, Raffaele explained, even though the Korowai people has a habit of eating human meat or cannibals, it doesn’t happen at any time. “They also eat the meat of commonly hunted animals such as cassowaries, snakes, lizards, deer or wild boar. They also fulfill their nutrition by eating beetle larvae, “Raffaele said. Based on information from Kembaren, the tour guide Raffaele at that time, the Korowai’s people so far still had the habit of eating human meat. But this ritual has been greatly reduced since they began to know the outsider. Kembaren added, almost all people in the Korowai Tribe had become cannibals. That behavior was not something taboo there.

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Ancient Astronaut Theorists examine a 2,000-year-old elongated skull with possible extraterrestrial ties.

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By testing the Paracas skull #44 that was discovered in 2012, some Ancient Astronaut Theorists believe they can prove that extraterrestrials walked on earth right among us. For a long time, historians believed that all elongated skulls were the result of humans intentionally deforming them. However, the discovery of the Paraca’s skulls has challenged this theory. These skulls are a quarter of the volume and 60% heavier than normal human skulls, and their structural differences, such as having only one parietal surface, have baffled researchers. Director of the Paracas Museum of History, Juan Navarro, sent five samples of hair, skin, teeth, and skull pieces for genetic analysis, and the results were astounding. These skulls contain mitochondrial DNA that is inherited from the mother but has an unknown mutation that is not present in humans, primates, or any other animals. This discovery suggests an entirely new humanoid creature that is far different from the known species of Neanderthal and Denisovian man. The Paracas Skulls The Paracas skulls have sparked intense scientific interest and debate, as they do not fit into the traditional theory of linear evolution. The study of these skulls could unlock new insights into the history of our world and challenge the way we think about the history of the human race. The Implications of the Paracas Skulls The Paracas skulls are a fascinating discovery that has challenged traditional theories of the evolution of the human species. These elongated skulls contain mitochondrial DNA with an unknown mutation that isn’t present in any known animals. This finding suggests that there could be an entirely new humanoid creature that has yet to be discovered. As researchers continue to study the Paraca’s skulls, they may unlock new insights into the history of our world and the evolution of the human species. The discovery of the Paraca’s skulls has significant implications for our understanding of human evolution and the history of our planet. These skulls do not fit into the traditional linear theory of evolution, suggesting that there may be other humanoid creatures that we have yet to discover. Scientists are excited to continue studying the Paraca’s skulls in order to better understand our past and the mysteries of the universe.

The Boyd Massacre occurred in December 1809 when Māori residents of Whangaroa Harbour in northern New Zealand killed and ate between 66 and 70 Europeans. This is reputedly the highest number of Europeans killed by Māori in a single event in New Zealand, and the incident is also one of the bloodiest instances of cannibalism on record. The massacre is thought to have been in revenge for the whipping of a young Māori chief by the crew of the sailing ship Boyd.n retribution, European whalers attacked the island pa of chief Te Pahi about 60 km south-east, in the possibly mistaken belief that he ordered the killings. Between 16 and 60 Maori and one European died in the clash. News of the events delayed the first missionary visits to the country, and caused the number of shipping visits to fall to "almost nothing" over the next few yearsThe Boyd was a 395-ton (bm) brigantine convict ship that sailed in October 1809 from Australia's Sydney Cove to Whangaroa on the east coast of New Zealand's Northland Peninsula to pick up kauri spars. She was under the command of Captain John Thompson and carried about 70 people.he ship carried several passengers, including ex-convicts who had completed their transportation sentences and four or five New Zealanders who were returning to their homeland. Among the latter was Te Ara, or Tarrah, known to the crew as George, the son of a Māori chief from Whangaroa. Te Ara had spent more than a year on board different vessels that included a sealing expedition to islands in the Southern Ocean.https://alchetron.com/Boyd-massacre#boyd-massacre-e2d414fa-82de-4c30-835c-4310aab8c9b-resize-750.jpg:~:text=On%20the%20Boyd,some%20slight%20theft.%22This treatment of Te Ara prompted him to seek utu, or revenge. Te Ara regained the confidence of the captain and persuaded him to put into Whangaroa Bay, assuring him that it was the best place to secure the timber he desired. Upon reaching Whangaroa, Te Ara reported his indignities to his tribe and displayed the whip marks on his back. In accordance with Māori customs, they formed a plan for utu. Under British law, whipping was the common punishment for minor crimes. A British person could be legally hanged for stealing goods to the value of 5 shillings. In Māori culture the son of a chief was a privileged figure who did not bow to an outsider's authority. Physical punishment of a chief's son, though justified by British law, caused the chief to suffer a loss of face (or "mana"), and to Māori this warranted a violent retribution. Killings Three days after the Boyd's arrival, the Māori invited Captain Thompson to follow their canoes to find suitable kauri trees. Thompson, his chief officer and three others followed the canoes to the entrance of the Kaeo River. The remaining crew stayed aboard with the passengers, preparing the vessel for the voyage to England. When the boats were beyond the Boyd's sight the Māori attacked the pākehā (foreigners), killing all with clubs and axes. The Māori stripped the western clothes from the victims and a group donned them as disguise. Another group carried the bodies to their pā (village) to be eaten. At dusk the disguised group manned the longboat, and at nightfall they slipped alongside the Boyd and were greeted by the crew. Other Māori canoes awaited the signal to attack. The first to die was a ship's officer: the attackers then crept around the deck, stealthily killing all the crew. The passengers were called to the deck and then killed. Five people hid up the mast among the rigging, where they witnessed the dismembering of their friends and colleagues' bodies below. The next morning the survivors saw a large canoe carrying chief Te Pahi from the Bay of Islands enter the harbour. The chief had come to the area to trade with the Whangaroa Māori. The Europeans called out to Te Pahi's canoe for help. After Te Pahi had gathered the survivors from the Boyd, they headed for shore. But two Whangaroa canoes pursued them. As the survivors fled along the beach, Te Pahi watched as all but one were caught and killed by the pursuers. European survivors Five people were spared in the massacre: Ann Morley and her baby, in a cabin; apprentice Thomas Davis (or Davison), hidden in the hold; the second mate; and two-year-old Betsy Broughton, taken by a local chief who put a feather in her hair and kept her for three weeks before rescue. The second mate was killed and eaten when his usefulness in making fish-hooks was exhausted.The Whangaroa Māori towed the Boyd towards their village until it grounded on mudflats near Motu Wai (Red Island). They spent several days ransacking the ship, tossing flour, salt pork, and bottled wine overboard. The Māori were interested in a large cache of muskets and gunpowder. About 20 Māori smashed barrels of gunpowder and attempted to make the muskets functional. Chief Piopio sparked a flint. This ignited the gunpowder, causing a massive explosion that killed him and nine other Māori instantly. A fire then swept the ship igniting its cargo of whale oil. Soon all that was left of the Boyd was a burnt-out sunken hull. Māori declared the hull tapu, sacred or prohibited.

The New discovery in Egypt that scares scientists.

n 1999, the mummified bodies of three children were discovered near the summit of the world's second-highest active volcano. Delve into the mystery and discover the secrets that lay hidden within their ancient remains.

Movie stars. Artificial palm trees. Big band music. The night of November 28, 1942, promised all the glamour and glitz that made Boston’s most famous night spot, The Cocoanut Grove, legendary. That night, about a thousand revelers gathered to drink and dance the night away. Just hours later, the club would be no more, reduced to a smoldering husk by a five-alarm fire. Nearly 500 people died at The Cocoanut Grove that night in the United States’ most deadly nightclub disaster. The fire was the product of a hardened entrepreneur’s greed—but for years, a young bus boy would bear the blame. By the time of the fire, The Cocoanut Grove was a Boston institution. Singer Mickey Alpert and bandleader Jacques Renard had opened the club near Boston’s theater district in 1927, at the heyday of live music and theater. Despite the club’s prime location, it was a risky proposition. It was the height of Prohibition in the United States, and alcohol was banned. But Alpert and Renard were convinced that great music and live acts would bring people to the club even though it didn’t serve alcohol, andinsisted that the club adherhe to the strict liquor laws of the day.There was just one problem: Their financier, Jack Berman, was not what he seemed. Berman was a pseudonym used by Jack Bennett, a fallen oil investor who saw the club as a way to launder money he had stolen by manipulating the stock market. The owners decided to refuse Bennett’s money and finance the club themselves. That unexpected expense, the daily grind of financing the club, and their financial inexperience meant that they were soon nearly bankrupt despite the club’s success. They sold the club to Charles “King” Solomon, a gangster, for $10,000 in 1931 (about $155,000 in today’s money). Solomon had different ideas about how to run the venue. He turned it into a speakeasy frequented by gangsters—until he found himself on the wrong end of a gun in 1933, when a rival murdered him in the restroom of another club. That’s how The Cocoanut Grove ended up in the hands of Barney Welansky, Solomon’s lawyer. In a bid for more customers, Welansky decided to try to rid The Cocoanut Grove of its gritty reputation. He invested in tiki-style decor to go along with the club’s name and convinced mainstream acts to play. Alpert became the club’s emcee, performing and running its shows. On the surface, The Cocoanut Grove was a popular, glamorous hangout for Boston’s elite and visiting public figures and movie stars. But despite its veneer of respectability, Welansky’s club was largely an expensive-seeming facade for a business that ignored building codes, hired gangsters, thugs, and unlicensed workers, and cut corners wherever possible. Its lavish-looking palm trees were made of cheap, flammable material and its ambience was largely due to inexpensive hanging canopies. Welansky, who had close ties to Boston’s mayor, was known to brag that he didn’t need to obey the building code. He nailed some exits shut so customers couldn’t sneak out without paying for their drinks. And he often hired underage or underpaid workers. One of those workers was a bus boy named Stanley Tomaszewski, a high schooler who worked nine-hour shifts at the club for $2.47 (about $38 in today’s money) plus tips. On the night of the fire, as football fans, the cast of a popular nearby musical, and even a movie star—Hollywood cowboy Buck Jones—crowded into the club, a bartender ordered Tomaszewski to change a lightbulb atop one of the fake palm trees in the downstairs portion of the club. The bartender had noticed a serviceman unscrewing the bulb so he could kiss his date in the dark. What happened next may never be known.Witness statements varied as to whether the bartender had asked the boy to replace the bulb, whether he did so, and whether he lit a match while doing so to see better in the darkened corner. But the results were immediate: The tree burst into flames, and one of the satin canopies that hung from the ceiling caught on fire. Waiters tried to put out the fire, but within an instant the whole club was ablaze.

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The Maersk Alabama hijacking began on 9 April 2009, when four pirates in the Somali Basin seized the U.S. cargo ship Maersk Alabama at a distance of 240 nautical miles (440 km; 280 mi) southeast of Eyl, Somalia. The siege ended after a rescue effort by the United States Navy on 12 April.[1] The incident was the first successful pirate seizure of a ship registered under the U.S. flag since the early 19th century. Many news reports cited the last pirate seizure as being during the Second Barbary War in 1815, although other incidents are believed to have occurred until at least 1822. It was the sixth vessel in a week to be attacked by pirates, who had previously extorted ransoms of tens of millions of dollars. At the time of the hijacking, Maersk Alabama was owned by the Danish shipping company Maersk Line. The ship has since been acquired by Element Shipmanagement SA and has been renamed MV Tygra. As of 2023, the ship is still in active service. The story of the incident was reported by Captain Richard Phillips, who had been master of the vessel at the time of the incident, in the 2010 book A Captain's Duty, which he co-wrote with Stephan Talty. The book was later adapted as the U.S. 2013 film Captain Phillips, starring Tom Hanks

In 1924 Carney Landis sought out to study human facial expressions, but in order to get authentic reactions he used some pretty horrific methods. The experiments would involve men women and children alike, and get increasingly bizarre.

Worst punishment In ancient history

For the ancient Egyptians, mummification was a spiritual process imbued with deep meaning. Ancient texts show it took 70 days, with carefully defined rituals and invocations, to prepare the deceased for an eternal afterlife. It also required specialized skills, long lists of ingredients, and a professional class of embalmers steeped in religious and chemical knowledge. But what went into—or was smeared on, brushed over, and wrapped around—the mummified bodies themselves has been mostly guesswork on the part of modern scholars. “There’s almost no textual evidence,” says Philipp Stockhammer, an archaeologist at the Ludwig Maximilian University of Munich. “How this worked, how the substances were mixed, how they were named—this wasn’t known.” That changes with a study Stockhammer and his colleagues published this week in Nature. By identifying residues from labeled jars found in an ancient Egyptian mummification workshop, the researchers were able to show the process involved complex chemistry and exotic ingredients, including resins sourced from a continent away. “You can actually look into the vessels and see what’s still inside,” says Barbara Huber, an archaeological scientist at the Max Planck Institute for Geoanthropology who was not involved with the research. The new evidence emerged from a 2700-year-old (664 B.C.E.–525 B.C.E.) burial complex south of Cairo called Saqqara. In 2016, University of Tübingen archaeologist Ramadan Hussein, who died in the spring of 2022, identified shallow aboveground pits where the dead would have been covered in natron, a salt mixture used to dry out the body after death. Partway down a nearby shaft was an underground chamber outfitted with flat stone niches for corpses—a workshop for mummifiers. “It’s the first physical evidence for the places where they worked,” says University of York archaeochemist Stephen Buckley. At the very bottom of the shaft, 30 meters down, were burial chambers. A body that began the mummification process at the top of the “funeral home” could have been buried directly below, presumably after spending a few weeks being prepared in the underground chamber. “It was a protoindustrial mummification workshop for the upper class,” Stockhammer says. The shaft had been carefully filled with sand, rocks—and dozens of embalming vessels that seemed to have been ritually disposed of after workers had used them. “They turned it into a hiding place for the tools,” Hussein said in an interview before his death. “We found cups, bowls, plates, and incense burners inscribed with the names of oils and substances u. The researchers used a dentist’s drill to remove coin-size fragments a few millimeters thick from the inside of the containers, then analyzed their chemical makeup using gas chromatography-mass spectrometry. Earlier studies had analyzed mummies from museum collections and identified embalming chemicals including tree resins and bitumen. But this is the first to examine vessels found in the context of a mummification workshop. a jar from a mummification workshop The label on a jar from a mummification workshop read “to be put upon his head.”SAQQARA SAITE TOMBS PROJECT/UNIVERSITY OF TÜBINGEN The analysis revealed traces of animal fats, beeswax, vegetable oils, and bitumen along with multiple plant resins—ingredients that were probably mixed and heated to form ointments. Their properties made them particularly easy to recover from pottery vessels, even after thousands of years. “The more fatty and sticky a residue is, the better results you get,” Stockhammer says. “We had good organic preservation, and we had residues that preserve well.” After being immersed in natron, corpses were treated with the sticky mixtures to seal the skin, blocking decay and decomposition by bacteria. “The materials we found have an antibacterial function,” Stockhammer says. “It’s the most complicated part of the process, where the chemistry really starts.” Some ointments may have been smeared directly on the corpses; others were probably applied to the linen bandages, which may have been dipped directly into wide-mouthed “goldfish bowl” vessels. Some of the bowls still had stains on the outside from spills and dripping mummy wrappings. Many also bore labels naming specific ingredients—antiu or sefet—or giving more general descriptions, like “to make his odor pleasant” and “treatment of the head.” “For the first time, you have a direct correlation between text and a specific residue,” Huber says. “I don’t know if there’s a better case study than having them all together.” The finds may require reassessment of ancient Egyptian texts. The word antiu, for example, appears thousands of times in Egyptian sources, and for more than a century Egyptologists have thought it referred to myrrh, the resin of a particular thorn tree. But vessels labeled antiu at the mummification workshop contained other substances—most notably cedar, sourced at the time from the mountains of Lebanon. “Possibly antiu is just a generic word for resin,” Hussein said before his death. Sefet, described as one of the “seven sacred oils” in many ancient texts, turned out to be a mixture of cypress or juniper resin and animal fat. The researchers also identified more exotic ingredients, including dammar and elemi, resins extracted from hardwoods native to Southeast Asian rainforests thousands of kilometers from ancient Egypt. Cedar and pistachio, meanwhile, were sourced from around the Mediterranean, and pitch from the Dead Sea. “Almost all the things embalmers needed came from outside Egypt,” Stockhammer says. “And you need a lot of this to mummify and embalm, not just a few grams. Even if it’s just a few thousand individuals a year who are high-status enough to be mummified, it’s still a lot of material. Mummification drove globalization.”The substances themselves may have been selected precisely because they were hard to get. “Some of the materials may have been used not because they were more effective, but because they were exotic—‘Look at the size of my world, that I can get something from so far away,’” Buckley says. Some scientists caution that the mummification compounds could have degraded and changed over time, throwing off the analysis. “They may have gone a little too far in the interpretation,” says Kate Fulcher, a heritage scientist at the British Museum. “No one’s done a controlled experiment where we’ve aged resin for 3000 years and seen how it’s deteriorated—we don’t know how these [chemical compounds] look after all this time.” But the chemical artistry behind the pot residues is unmistakable, reflecting precise knowledge of ingredients, temperatures, and cooking times won over hundreds, if not thousands, of years. Ancient Egyptians “spent more than 2000 years trying to perfect the preservation of the human body—that’s 2000 years trying to perfect their workflow,” Stockhammer says. “The chemical knowledge they must have had in this workshop was amazing.”

Today's video is an in-depth look at the kidnapping and murders of 12 year old Ashley Pond and 13 year old Miranda Gaddis. In January 2002, twelve-year-old Ashley Pond disappeared in route to her bus stop in Oregon City, Oregon. Two months later, Ashley's classmate, thirteen-year-old Miranda Gaddis, also vanished under mysterious circumstances. The disappearances received international media attention and were profiled on various television programs, as well as serving as partial inspiration for the film Megan is Megan. The remains of both girls were discovered in August 2002 during an ongoing investigation. The culprit was neighbor and family friend Ward Weaver III. This channel features true crime content, true scary stories, countdowns, and compilations. Thanks for watching.

5 Most Dangerous Serial Killers That Have Never Been Caught | Over 50 Women Killed By City Strangler

The San Salvador Radiation Event 1989 | A Brief History of Documentary Men working in the San Salvador Radiation facility on the 4th of February 1989, walk into the irradiation room to fix a fault without authorisation. This action initiated the sequence of events in a radiological accident. It would result with 3 men being seriously exposed with one of them loosing their life.

The Bobo doll experiment is the name for a series of experiments performed by psychologist Albert Bandura to test his social learning theory. Between 1961 and 1963, he studied the behaviour of children after they watched an adult model act aggressively towards a Bobo the clown doll. The most famous version of the experiment measured the children's behaviour after seeing an adult model rewarded, punished, or experience no consequence for physically attacking the Bobo doll. The results of the experiment would be used as the justification of the anti video game movement of the 1980 and 1990s. The study was considered controversial but not as bad as the Baby Albert study. #scary #horror #halloween #creepy #spooky #horrormovies #art #ghost #horrorfan #haunted #october #scarystories #dark #horrorart #horrormovie #paranormal #love #photography #makeup #halloweenmakeup #trickortreat #creepypasta #terror #spookyseason #ghosts #happyhalloween #pumpkin #horrorcommunity #cosplay #halloweencostume#movie #horroraddict #blood #scarymovie #horrorstories #gore #artist #goth #horrorfilm #monster #funny #hauntedhouse #fall #scaryfacts #movies #drawing #bhfyp #film #witch #halloweendecor #horrorjunkie #scarymovies #creepyfacts #memes #gothic #autumn #michaelmyers #instahorror #instagood #demon#darkart #shorror #drawing #horrorfilms #blood #horrorlover #michaelmyers #fridaythe #love #horrorgram #photography #scifi #monster #ghost #makeup #bhfyp #scream #illustration #horrorfanatic #horrornerd #october #zombie #th #horrorgeek #horrorfans #vampire #artwork #digitalart #podcast #bluray