In July 1945, prior to the world's first nuclear test the Trinity test in New Mexico, scientists of the Manhattan Project established an informal $1 betting pool to predict the explosive yield of the "Gadget," since the implosion-type plutonium bomb was entirely untested.

Predictions varied drastically due to extreme uncertainty. Laboratory director J. Robert Oppenheimer pessimistically guessed a mere 0.3 kilotons, fearing a partial failure, while Edward Teller optimistically predicted a massive 45 kilotons.

​the actual yield of the explosion was calculated to be approximately 21 kilotons. Isidor Isaac Rabi, who had reluctantly chosen 18 kilotons because other plausible numbers were already taken, won the jackpot.

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Or stabbed, burned alive, buried alive, beaten to death, fed to dogs, crushed to death, hanged, etc.

He was Moltke the Elder's great-grandnephew.

Rostam Farrokhzād was a dynast from the Ispahbudhan family, who served as the spahbed ("military marshal") of the northwestern quarter (kust) of Adurbadagan under the Sasanian monarchs Boran (r. 630–630, 631–632) and Yazdegerd III (r. 632–651). It is narrated in history books (such as "Al-Kamil fi al-Tarikh") that Rustam Farrukhzad, the commander of the Persian army in the Battle of Qadisiyah, expressed his astonishment at the Arabs' unexpected strength and might, as he is quoted as saying: "It is Umar ibn al-Khattab who speaks to dogs and teaches them reason," meaning that the Arabs, whom he considered a people lacking wisdom or imperial organization, had become an invincible force thanks to Umar's leadership.

On the other hand, Abu Bahr Al-Ahnaf ibn Qays was a Muslim commander who lived during the time of Islamic prophet Muhammad. Al-Ahnaf ibn Qays (the chief of Banu Tamim) is considered one of the most prominent figures who lived during the time of the Persians and interacted with them. A detailed and insightful description of their psychology and character is attributed to him in a gathering with Mu'awiya ibn Abi Sufyan. Mu'awiya asked al-Ahnaf about his opinion of the people of the various regions, and al-Ahnaf, in describing the Persians, said: "As for the Persians, I have seen people who are masters of this world, constantly clinging to matters as if they were their lifeblood. They are cunning and deceitful. Do not be deceived by their apparent submissiveness, for if they feel secure, they will attack; if they gain power, they will kill; and if they become wealthy, they will become tyrannical. Nothing but calamity and disaster will ever come from them."

Synopsis:

SS Rio de Janeiro was a German merchant ship that was built in Hamburg in 1914. Originally, the ship was named Santa Ines, it was later renamed Rio de Janeiro due to the shipping company's special relationship with the South American city and Brazil in general. In 1940, the ship was hastily converted into a transporting ship by the Kriegsmarine when Germany launched its invasion of Norway, scheduled for 9 April, but just a day before the invasion started, the ship was sunk by Polish submarine ORP Orzeł, near the Norwegian coast, and surviving German soldiers were interrogated by the Norwegian authorities, uncovering the comprehensive German invasion plan. Despite this, it proved insufficient as Norway could not mobilise enough its military when the invasion started.

Context: Moncacht-Apé began his story with personal loss. “I had lost my wife, and the children that I had by her were dead before her.” Seeking to rebuild a coherent understanding of his world after their deaths, Moncacht-Apé left his town and set out in the direction of the rising sun. First, he traveled to the neighboring Chickasaws and asked “if they knew whence, they all came . . . they who are our ancestors,” but learned nothing new from them. He then made his way up the Ohio River and through Iroquois territory, where he met another traveler. Together they walked to the Great Water [Atlantic Ocean], where Moncacht-Apé was so overcome with the sight he was unable to speak. After spending some time on the shore, he overheard others in a nearby village talking about “a place where the great river of their country [St. Lawrence River] precipitated itself from so high and with so much noise that it could be heard a half day’s journey distant [Niagara Falls].” Though the falls terrified him, he summoned the courage to pass underneath, reasoning, “Why should not I pass there? It is true that only Frenchmen have passed there and that red men do not undertake the passage; I, Moncacht-Apé, ought I to fear more than another man? ‘No,’ said I, in a low tone, ‘I ought not to fear’”.

Moncacht-Apé returned home in a dugout canoe via the Ohio River more determined than ever “to go from nation to nation until he should find himself in the country from which his ancestors emigrated”. He set out again, this time up the Missouri River, and when he came to the “Canzés” (Kansas) nation, they told him it would take about a month to reach the river’s headwaters, where he was to turn north and, after several days, find another river that flowed from east to west. This body of water would take him to a nation of people called the Otters, who could tell him more. Failing to turn north at the designated place for fear of crossing an imposing mountain range, he continued west and fell in with a large hunting party. Though he did not speak their language, he was able to communicate the purpose of his mission by signs. A husband and wife from this group of hunters agreed to escort him to the “Beautiful River,” which they found and followed for a period of days until they arrived at the Otter nation, where he was welcomed and taught their language. Older members of this nation accompanied him downriver to another nation that lived on a grassy plain filled with venomous snakes. He remained among these people through the winter and continued west in spring, where he encountered other people and villages before finally reaching the Great Water (Pacific Ocean).

Here he met a nation of people who subsisted on grains, waterfowl, and fish. They lived a respectable distance from the ocean and rivers for fear of annual visits from parties of bearded white men, who preyed on young people from their villages, “doubtless to make slaves of them.” Moncacht-Apé described the strange clothes worn by these men and how they always came on boats from the west to seasonally harvest “a yellow and bad-smelling wood which dyes a beautiful yellow.” The locals had never fought these bearded loggers because they feared their strange weapons, which made “a great noise and a great flame.” Moncacht-Apé informed them that he was familiar with these weapons and was not afraid. He then helped organize and lead an alliance of the coastal peoples in an ambush upon the men, killing eleven.

After dividing the spoils of clothes, guns, and other material, Moncacht-Apé moved on, tracking northwest where the summer days grew longer. He reached a final village where an elder explained that the coast continued north but had once been connected to another landmass to the west (Asia). The elder recollected that “when young he had known a very old man who had seen this land (before the ocean had eaten its way through) which went a long distance, and that at a time when the Great Waters were lower (at low tide) there appeared in the water rocks which show where this land was.” His quest fulfilled, Moncacht-Apé returned home, traveling back along the same route.  

Did Du Pratz invent Moncacht-Apé? Questions persist. The story was first published in abbreviated form in August 1752, conveniently confirming Du Pratz’s theory about a land bridge migration. The east-west flow of the enigmatic “Beautiful River,” so vital in the final leg of Moncacht-Apé’s journey, may have also been invented, if only to seed thought for investors interested in finding a long-sought-after route to the Pacific. But perhaps validating Du Pratz’s account was friend and fellow chronicler Dumont de Montigny, who also claimed to have visited the Yazoo wayfarer while stationed near Fort Rosalie, reciting a similar version of events in his Mémoires historiques sur la Louisiane (1753).

Regardless, the story had allure. Thomas Jefferson kept a 1763 English translation of Du Pratz’s work in his private library, and Meriwether Lewis carried a similar 1774 edition with him on his trek across the western portion of the Louisiana Purchase. Exploration was not the exclusive purview of Euro-Americans. Indigenous people traveled great distances, spurred by a desire for knowledge about their world. Moncacht-Apé was no different. His oral history challenges colonial narratives by centering Indigenous voices, revealing a continent populated with an array of societies spread across varied cultural and ecological regions yet interconnected through one man’s yearning for meaning and purpose.

https://hnoc.org/publishing/first-draft/moncacht-ape-and-his-quest-for-native-history

During the 16th century in Europe the believe in vampires existed, yet was very different from what we view them as today. Also blaming someone to be a vampire was considered extremely superstitious even for the 16th century and thus actual accounts are few and far between. So, how could one be viewed as a vampire? Step 1: Die. Vampires were believed to be corpses by day and can only awake by night. Step 2: Something really bad must happen after you die. This can be anything like a drought, earthquake, plague, storm, flood, several babies or farm animals dying. Effectively anything bad that couldn’t be explained could have very quickly been associated with a vampire. One possible reason why vampire accusations were still so rare however, is the fact that accusing a dead family member of your fellow townspeople of being a vampire was viewed as a brutal insult and not rarely did ridicule for the accuser follow if the burning of the corpse didn’t make things better.

The usual procedure to handle a vampire was to either cut out its heart or if that didn’t make things better, burn him. However these were seen as incredibly damnable acts by both religion and law, hence a loophole was taken which took the form of monster Hunters. Which were none-Christian individuals from other countries who would be payed to both exhume and burn the corpse. Monster Hunters would also often track wolves, bears, and mysterious creatures that destroyed crops, livestock and attacked people at night, as legends often blended these real animals with folklore. One such recorded instance happened 1575 in Greece, where villagers called upon such an expert who came from turkey and was payed to burn the corpse of a presumed vampire.