Eaten by Mountain Rats

In 1876, Pike’s Peak Signal Station attendant Private John O’Keefe told tall tales of life in the station to lawyer, newspaper man and drinking friend, Eliphat Price. O’Keefe recounted a story of large, man-eating rats that lived in caves on Pikes Peak.

The story grew to include how these rats attacked him and his wife and daughter in the station itself – devouring a side of beef in less than five minutes. While Private O’Keefe tried to protect his family using a club to fend off the rats, it was actually Mrs. O’Keefe who saved the day by electrocuting the rats with a coil of wire connected to the signal station’s battery.

According to the story, her efforts were too late. Before she could connect the wire to the battery terminals, hundreds of these killer rats had already devoured Erin, the O’Keefe’s only daughter.

O’Keefe quickly erected a grave on the summit to support his story and to woo tourists. However, O’Keefe wasn’t married and he didn’t have a daughter. Despite this, the story hit the wires and ended up being published in many newspapers around the globe.

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Faces of Death

The Bélmez Faces or the Faces of Bélmez is an alleged paranormal phenomenon in a private house in Spain which started in 1971 when residents claimed images of faces appeared in the concrete floor of the house. These images have continuously formed and disappeared on the floor of the home.

Located at the Pereira family home at Street Real 5, Bélmez de la Moraleda, Jaén, Andalusia, Spain, the Bélmez faces have been responsible for bringing large numbers of sightseers to Bélmez. The phenomenon is considered by some parapsychologists the best-documented and "without doubt the most important paranormal phenomenon in the 20th century".

Various faces have appeared and disappeared at irregular intervals since 1971 and have been frequently photographed by the local newspapers and curious visitors. Many Bélmez residents believe that the faces were not made by human hand. Some investigators believe that it is athoughtographic phenomenon subconsciously produced by the former owner of the house, María Gómez Cámara - now deceased ("Thoughtography" is considered a form of psychokinesis among parapsychologists).

Skeptical researchers point out that unlike other psychic claims this case is falsifiable. Since the faces of Bélmez are fixed on whitewash of cement, scientists are able to analyze the molecular changes that took place in such mass of concrete. Skeptics have performed extensive tests on the faces and claim that fakery has been involved.

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Cemetery Gun

In the 18^th and 19^th centuries, grave-robbing was a serious problem in Great Britain and the United States. Because surgeons and medical students could only legally dissect executed criminals or people who had donated their bodies to science (not a popular option at the time), a trade in illegally procured corpses sprang up. This cemetery gun, held in the Museum of Mourning Art at the Arlington Cemetery of Drexel Hill, Pa., was one dramatic strategy used to thwart so-called "resurrection men."

The gun, which the museum dates to 1710, is mounted on a mechanism that allows it to spin freely. Cemetery keepers set up the flintlock weapon at the foot of a grave, with three tripwires strung in an arc around its position. A prospective grave-robber, stumbling over the tripwire in the dark, would trigger the weapon—much to his own misfortune.

Grave-robbers evolved to meet this challenge. Some would send women posing as widows, carrying children and dressed in black, to case the gravesites during the day and report the locations of cemetery guns and other defenses. Cemetery keepers, in turn, learned to wait to set the guns up after dark, thereby preserving the element of surprise.

Because the guns were rented by the week and were prohibitively expensive to buy, the poorer people most likely to end up beneath the anatomist's knife—historian Michael Sappol writes that these included “black people, criminals, prostitutes, the Irish, ‘freaks,’ manual laborers, indigents, and Indians”—probably wouldn’t have benefited from this form of protection.

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Corpse Road

In medieval Britain, corpse roads provided a practical means for transporting corpses from remote communities to cemeteries in larger towns, that had burial rights. Concomitant expansion of church building throughout the UK during the late medieval period inevitably encroached on the territories of existing mother churches or minsters. Demands for autonomy from outlying settlements made minster officials feel that their authority was waning, as were their revenues, so they instituted corpse roads connecting outlying locations and their mother churches that alone held burial rights.

For some parishioners, this decision meant that corpses had to be transported long distances, sometimes through difficult terrain: usually a corpse had to be carried unless the departed was a wealthy individual. Many of the corpse roads have long disappeared, while the original purposes of those that still survive as footpaths have been largely forgotten, especially if features such as coffin stones, on which the coffin was placed while the parishioners rested, or crosses no longer exist.

Such corpse roads have developed a great deal of associated folklore. The essence of spirit lore is that spirits, that is, spirits of the dead, phantasms of the living, wraiths, or fairies move through the physical landscape along special routes. Such routes are conceived of as being straight and by the same token, convoluted or non-linear features hinder spirit movement.

Similarly, corpse roads would run in a straight line over mountains and valleys and through marshes. In towns, they would pass the houses closely or go right through them. The paths end or originate at a cemetery; therefore, such a path or road was believed to have the same characteristics as a cemetery, where spirits of the deceased thrive. As such, corpse roads became intrinsically associated with fairy roads and the supernatural entities which reside there. 

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