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Here’s a blog post summarizing the research on the Dos Palms flying serpent and the broader phenomenon of “American Dragons”:
Imagine this: It’s 1882, and you’re on a Southern Pacific train, rumbling through the California desert. Suddenly, a colossal, winged serpent—30 feet long with bat-like wings—attacks your locomotive! Passengers are screaming, revolvers are firing, and the beast is “roaring like a cow in distress.” Sounds like something out of a fantasy novel, right? Yet, this was the sensational headline from The Illustrated Police News on March 18, 1882, detailing an alleged incident near Dos Palms, California.1
This isn’t just a wild tale; it’s a fascinating peek into the “weird news” landscape of 19th-century America, an era when “American Dragons” supposedly terrorized the Western territories.
The Dos Palms Incident: A Thrilling (and Dubious) Account
The story, purportedly relayed by the train’s engineer and fireman and “corroborated by passengers,” claimed the train clipped the serpent’s tail, enraging it. The creature then pursued the train “two miles faster than chain lightning,” thrashed it, shattered windows, and then sailed off, seemingly impervious to the passengers’ bullets.1 The
Los Angeles Times was even cited as reporting the event, though historical archives show some discrepancies in that claim.1 The
Times‘s concluding line, “This is vouched for by everyone who was on the train, and is given for what it is worth,” hints at the era’s blend of sensationalism and a subtle wink to the reader about the story’s incredible nature.1
“American Dragons”: A Pattern of the Peculiar
The Dos Palms serpent was far from unique. Mark Chorvinsky, editor of Strange Magazine, coined the term “American Dragons” to describe a recurring motif of winged reptilian monsters reported across the American West in the late 19th and early 20th centuries.3 These creatures shared remarkably consistent, often biologically impossible, traits:
Flight, Aquatic, and Terrestrial Abilities: They could fly, live underwater, and walk on land.3
Bullet Immunity: Bullets “invariably ‘rang as though striking armor plate’,” having “no effect”.1
Consistent Size: Typically 28 to 45 feet long, with the Dos Palms serpent fitting right in at 30 feet.1
Dramatic Encounters: Often involved confrontations with trains or livestock, vouched for by “reliable witnesses”.3
Lack of Evidence: Despite claims of specimens being killed, there was “invariably lacked follow-up coverage or physical evidence”.3
Beyond Dos Palms, other notable “American Dragons” included the fearsome Lake Elizabeth Monster in California 1, the legendary Tombstone Thunderbird of Arizona 4, and the “River Dragon” of Napoleon, Ohio.5
The Age of “Yellow Journalism” and Tall Tales
Why did such fantastical stories flourish? The late 1800s were a “perfect storm for sensational storytelling”.3 This was the heyday of “yellow journalism,” a style that prioritized “sensationalism over facts” to “boost circulation”.3 Publishers like Hearst and Pulitzer were locked in fierce competition, and outrageous stories, regardless of their factual basis, sold newspapers.3
Communication technology was limited, making “fact-checking nearly impossible”.3 Moreover, the frontier culture itself “embraced tall tales as entertainment,” with Western newspapers serving as “creative outlets for writers” who knew their readers expected that “almost anything could actually happen in this Lawless land”.3 It was an era where “even major newspapers ran stories of sea serpents, apelike wild men and haunted houses alongside more sober reporting”.1 Hoaxes like the Great Moon Hoax of 1835 and the Great Wall of China Demolition Hoax of 1899 were widely circulated, demonstrating the public’s appetite for a blend of information and fantasy.7
More Than Just Monsters: Cultural Significance
These “weird news” stories were more than just entertainment. They functioned as “cultural categories and symbols,” reflecting the “anxieties, concerns, and power dynamics of the time”.9 Monsters represented the “unknown and uncategorizable,” much like they did on earlier maps, symbolizing the uncertainties of exploration.9
In the American West, these monster encounters also played a role in “the construction and consolidation of masculine identities”.9 Confronting these creatures in the wilderness was framed as an opportunity for “daring adventurers” to “discover, combat, and capture unknown creatures,” symbolically “claiming the unknown for ‘civilization’ and scientific categorization”.9 The image of passengers firing revolvers at the flying snake perfectly embodies this cultural assertion of control over the wild and inexplicable.1
The prevalence of “weird news” also challenges the idea that the 19th century was a period of complete “disenchantment” from supernatural belief. Instead, it suggests a “continued, or at least semi-enchanted, worldview,” where a deep fascination with the preternatural persisted despite scientific advancements.9
Mark Chorvinsky: The Skeptical Investigator
Mark Chorvinsky, the researcher who documented “American Dragons,” approached these phenomena with “open-minded skepticism”.10 His
Strange Magazine aimed to apply the “scientific method to scientifically delinquent topics” like cryptozoology, not to convince readers to believe, but to investigate.10 He famously spent years researching the “infamous Thunderbird Photo,” ultimately concluding it “most likely does not exist,” but found value in studying why so many credible witnesses believed they had seen it.10 His work highlights the crucial distinction between studying folklore as a cultural artifact and attempting to validate it as biological fact, a common pitfall of cryptozoology.12
The Dos Palms flying serpent, and its “American Dragon” kin, may not have been real, but their stories offer a captivating window into a bygone era of journalism, frontier culture, and the enduring human fascination with the mysterious. They remind us that sometimes, the most incredible tales reveal the most about ourselves.
The Dos Palms Flying Serpent: A Case Study in 19th-Century American “Weird News”
Executive Summary
This report investigates the sensational 1882 “flying snake” attack on a Southern Pacific Railroad train near Dos Palms, California, as reported by The Illustrated Police News and purportedly by the Los Angeles Times. The incident is examined within the broader context of “American Dragons”—a recurring motif of winged reptilian monsters prominent in 19th and early 20th-century American folklore. The analysis reveals that the Dos Palms event, while presented as a factual account, exemplifies the pervasive “yellow journalism” of the era and the frontier culture’s embrace of tall tales, which often blurred the lines between genuine news and creative fiction. These “American Dragon” narratives, despite lacking verifiable evidence, functioned as significant cultural signifiers, reflecting societal anxieties, shaping masculine identities, and challenging the notion of a fully “disenchanted” world. The report underscores the critical work of folklorists and researchers, such as Mark Chorvinsky, in analyzing these phenomena as cultural artifacts rather than literal cryptozoological claims.
1. Introduction: The Dos Palms Flying Serpent – A Glimpse into 19th-Century “Weird News”
The headline from The Illustrated Police News on March 18, 1882, dramatically announced a “Terrible attack on Southern Pacific Railroad train near Dos Palms, Calif. Express attacked by flying snake, passengers firing at monster with revolvers”.1 This striking declaration immediately immerses the reader in an extraordinary historical account, one that defies conventional understanding of reality. The very existence of such a headline, presented as news in a widely circulated publication, signals a fundamental divergence in journalistic standards and public expectations compared to contemporary media.
The central inquiry of this report is how such extraordinary historical accounts, which challenge modern interpretations of factual reporting, are critically interpreted. This investigation aims to frame the Dos Palms incident not merely as a historical news item, but as a complex interplay of folkloric narrative, prevalent journalistic practices, and the broader cultural environment of its time. The initial encounter with such a sensational headline prompts an immediate recognition of the distinct historical, journalistic, and cultural contexts that allowed such stories to flourish, setting the stage for a deeper exploration of their origins and significance.
2. The Dos Palms Incident: Anatomy of a Frontier Sensation
The narrative of the Dos Palms flying serpent attack unfolds with vivid detail, placing the reader on a Southern Pacific express steam locomotive as it traversed the Colorado Desert from Yuma, Arizona, to Los Angeles, having just passed the oasis of Dos Palmas.1 Eyewitness accounts, purportedly relayed by the engineer and fireman and corroborated by passengers upon their arrival in Los Angeles, describe a peculiar sight: a “column of sand” about a half-mile ahead that inexplicably transformed into a strange animal, moving perpendicularly towards the train.1
The creature was described as approximately 30 feet long and 12 inches in diameter, with its tail dragging on the ground and two large wings positioned near its head, suggesting a serpentine yet avian or bat-like morphology.1 The encounter escalated violently when the swiftly moving train reportedly clipped a portion of the creature’s tail, an act that “enraged the enormous serpent.” It then pursued its “steel attacker” at an incredible speed, described as “two miles faster than chain lightning,” quickly overtaking the locomotive. Striking from a position of safety above, the monster “gave the train a lively thrashing, roaring like a cow in distress all the time,” shattering several windows in its onslaught.1 After the serpent pulled back and sailed off, passengers, given a moment to recover, unholstered their pistols and unleashed a “shower of lead” after the beast. However, the bullets, “if they hit their target at all, had no effect as the monster winged its way back across the desert sands”.1
The narrative is characterized by its highly dramatic and evocative language, employing vivid imagery such as “chain lightning” and “roaring like a cow” to captivate and thrill the reader. This stylistic choice is a hallmark of the sensationalist journalistic practices prevalent in the era. The inclusion of specific eyewitnesses—the engineer, fireman, and corroborating passengers—lends a superficial air of credibility to the fantastical event, despite its inherent implausibility.
A critical examination of the primary source claims reveals a significant discrepancy. While multiple sources explicitly state that the Los Angeles Times reported the incident on January 17, 1882 1, the provided digitized archive snippet for that date 2 shows the
Daily Los Angeles Herald with unrelated content. This contradiction highlights the inherent challenges of historical source verification and the potential for misattribution or unverified claims to be propagated through secondary sources. This factual inconsistency directly impacts the perceived “corroboration” of the event, suggesting that the Times citation might be a later, unverified reference in a secondary source, or that the specific Times article is not easily accessible in the particular archive consulted. This necessitates a critical re-evaluation of the claims of corroboration.
The concluding phrase attributed to the Los Angeles Times, “This is vouched for by everyone who was on the train, and is given for what it is worth” 1, is particularly revealing. This cautious phrasing indicates a degree of journalistic detachment or perhaps a tacit acknowledgment of the story’s incredible nature. This reveals a subtle yet significant tension within 19th-century journalism. While actively engaging in sensationalism to attract readers, there was often an implicit understanding, or even a playful acknowledgment, between the newspaper and its audience regarding the literal veracity of such outlandish tales. This suggests that readers might have consumed and enjoyed these stories primarily as entertainment, rather than strictly factual reporting, even when published by “major newspapers.” This dynamic underscores the blurred lines between news and fiction that characterized the era, where readers expected a blend of information and fantasy.3
3. “American Dragons”: A Recurring Motif in the American West
The Dos Palms incident is not an isolated anomaly but rather an early example of a rich tradition of winged reptilian monsters that were purportedly sighted terrorizing America’s western territories and wild environs during the latter half of the 19th and early 20th centuries.1 This phenomenon was notably dubbed “American Dragons” by Mark Chorvinsky, the founder and editor of
Strange Magazine, in a 2000 article.4 Chorvinsky, a multifaceted figure with a background as a stage magician, entrepreneur, filmmaker, and writer, dedicated his life to investigating strange and anomalous phenomena. His approach was characterized by “open-minded skepticism,” aiming to conduct in-depth investigations rather than simply to prove or disprove the existence of these creatures.5
Chorvinsky documented that these creatures exhibited “remarkably consistent patterns” across various Western states, suggesting a shared narrative template rather than independent biological sightings.4 They shared distinctive, often biologically impossible, characteristics: alleged ability to fly, live underwater, and walk on land—abilities “unknown to any real animal”.4 A recurring motif was their apparent invulnerability to conventional weaponry; bullets fired at them “invariably ‘rang as though striking armor plate’,” having “no effect”.1 Reported sizes consistently ranged between 28 to 45 feet in length, with the Dos Palms serpent, at 30 feet long, fitting squarely within this range.1 Encounters were typically dramatic, featuring “reliable witnesses who vouched for authenticity” and involved “dramatic confrontations with trains or livestock”.1 Crucially, despite claims of specimens being killed and pieces taken for analysis, these accounts “invariably lacked follow-up coverage or physical evidence”.4
The striking consistency in the characteristics attributed to “American Dragons” (e.g., flight, amphibious capabilities, bullet immunity, specific size ranges) points strongly to a shared cultural template or journalistic formula rather than independent sightings of a real cryptid. This suggests that these narratives were likely constructed or heavily embellished using established tropes from global dragon folklore 8 and then adapted to resonate with the specific cultural anxieties and expectations of the American frontier. This adaptation allowed these stories to serve particular cultural functions beyond simple entertainment.
Table 1: Recurring Characteristics of “American Dragons”
Characteristic Category
Specific Trait
Description/Observed Pattern
Locomotion
Flight
Capable of sustained flight, often described as fast (e.g., “two miles faster than chain lightning”).
Locomotion
Aquatic Ability
Able to inhabit and move through water bodies (e.g., Lake Elizabeth monster, Maumee River dragon).
Locomotion
Terrestrial Movement
Capable of movement on land, sometimes with difficulty (e.g., “tail dragging on the ground”).
Defense
Bullet Immunity
Bullets consistently described as ineffective, “ringing as though striking armor plate,” or having “no effect.”
Size
Length
Generally reported between 28-45 feet in length (Dos Palms serpent at 30 feet).
Witness Accounts
Witness Credibility
Accounts often “vouched for by everyone” on scene, with claims of “reliable witnesses.”
Witness Accounts
Type of Confrontation
Frequent dramatic confrontations with trains, livestock, or human adventurers.
Evidence
Physical Evidence
Persistent absence of physical specimens, follow-up evidence, or verifiable photographs (e.g., Thunderbird Photo).
Beyond the Dos Palms incident, other notable “American Dragon” reports include:
Lake Elizabeth Monster (California): Active from 1830 to around 1890, this creature was described as “probably the most fearsome being ever recorded in… America”.4 Its presence was heralded by volcanic rumbling and a potent, unsettling odor, and its roar was said to “curdle the blood of a mummy”.1 Physically, it was a slimy, reddish beast, about 30 feet long, with a long snout, jagged yellow teeth, enormous bat wings, long hind legs, a barbed tail, a shaggy yellow mane, and emerald, dinner-plate-sized eyes. It was known to attack livestock.1
Tombstone Thunderbird (Arizona, 1890): This legend involves a giant flying bird, initially reported with an alarming wingspan of 160 feet and a length of 92 feet, possessing smooth skin and transparent membrane wings.9 Later, more “reasonable” estimates for its wingspan were between 20-30 feet.9 The legend was significantly embellished by later accounts, particularly by Pearl, who added the now-famous element of a photograph depicting the carcass, which subsequently became a widely believed but ultimately non-existent “phantom photo”.6
Fletcher, Illinois “Huge Reptile” (1896): A farmer was startled by a huge reptile, described as 15 feet in length, as thick as a telegraph pole, black, and with a hooded head. Three smaller ones, measuring 18-20 feet, were seen struggling with a lamb. This sighting was reportedly witnessed by at least twenty persons.10
Napoleon, Ohio “River Dragon” (1902): Reports of this creature circulated for 15 years prior to 1902. It was seen on the banks of the Maumee River, moving with ease both on land and in water. Described as resembling a river lizard, it was 9-10 feet long, 24-30 inches high, and 14 inches across, featuring a large tail covered in minute scales and and two small, web-shaped feet.10
Snallygaster (Maryland, 18th-20th century): A bird-reptile chimera with a metallic beak, razor-sharp teeth, and sometimes octopus-like tentacles, rumored to suck blood. Notably, 1909 sightings were later revealed to be a hoax orchestrated by a Middletown Valley Register editor and reporter to boost readership, drawing themes from existing German folklore and the Jersey Devil legend.11
Crawfordsville Monster (Indiana, 1890s): Described as a “horrible apparition” in the sky, this creature became significant fodder for newspaper headlines. While its origins were eventually discovered to be earthly, its legendary status highlights the power of “fake news” in shaping public perception.12
4. The Press Landscape of the Late 19th Century: Breeding Ground for the Bizarre
The late 1800s in the American West provided a “perfect storm for sensational storytelling” within the burgeoning newspaper industry.4 This period coincided directly with the rise of “yellow journalism,” a distinctive journalistic style that prioritized “sensationalism over facts” primarily to “boost circulation”.4 Major newspaper publishers, such as William Randolph Hearst and Joseph Pulitzer, were engaged in “fierce battles for readership,” driving the competitive adoption of sensationalist tactics.4 The term “yellow journalism” itself originated from a popular cartoon strip, “Hogan’s Alley,” and subsequently expanded to describe the profit-driven, often exaggerated coverage of various events, including significant international conflicts.13
Several cultural and technological factors facilitated the proliferation of hoaxes during this era:
Communication Technology: The technological limitations of the 1880s meant that “fact-checking nearly impossible,” creating an environment where “outrageous stories” could “spread across the country before they could be properly verified”.4 This allowed hoaxes to gain widespread traction.
Frontier Culture: The prevailing frontier culture actively “embraced tall tales as entertainment.” Western newspapers, therefore, functioned not only as news sources but also as “creative outlets for writers” who found fertile ground in their readers’ expectations that “almost anything could actually happen in this Lawless land”.4
Blurred Lines in Reporting: It was a distinctive era in American journalism where “even major newspapers ran stories of sea serpents, apelike wild men and haunted houses alongside more sober reporting on politics, crime and daily life”.1 This demonstrates a fluid boundary between factual reporting and fantastical narratives.
Journalistic Ethics: 19th-century journalism, particularly the “New Journalism,” was characterized by a “less stringent adherence to facts compared to scientific documents”.14 Furthermore, practices such as the widespread “borrowing” of items from other newspapers, often “without attribution,” and the common inclusion of “gossip, rumors, and scurrilous personal attacks” contributed to a less rigorous ethical environment.3
The confluence of “yellow journalism,” limited communication technology, and a frontier culture that embraced tall tales created a powerful feedback loop. Sensational stories, regardless of their factual basis, demonstrably increased newspaper circulation 3, which in turn incentivized publishers to produce even more outlandish content. This dynamic actively shaped journalistic content, prioritizing reader engagement and entertainment over strict factual accuracy, effectively normalizing the inclusion of “weird news” as a legitimate and profitable journalistic genre. This represents a causal relationship where market forces fundamentally altered the definition and practice of “news” itself, transforming it into a hybrid of information and entertainment.
The period saw numerous prominent hoaxes widely circulated by American newspapers:
Table 2: Prominent 19th-Century American Newspaper Hoaxes
Hoax Name
Approximate Year(s)
Key Newspaper(s) / Originators
Nature of Hoax
Primary Purpose / Impact
The Great Moon Hoax
1835
The Sun
Fictional astronomical discoveries of lunar life
Boost circulation, entertainment, catalyst for journalism ethics discussion
Great Wall of China Demolition Hoax
1899
Four Denver reporters
Fabricated international news about demolishing the Great Wall
Satirical fiction mistakenly reported as genuine news
Highlights susceptibility to misinterpretation
Cardiff Giant / Taughannock Giant
1869 / 1879
Various newspapers
Fake archaeological finds of petrified giants
Entertainment, copycat hoaxes
Snallygaster (1909)
1909
Middletown Valley Register editor and reporter
Monster sightings
Explicitly designed to increase readership
Crawfordsville Monster
1890s
Various newspapers in Indiana
“Horrible apparition” in the sky
Cited as an example of “fake news” from the period
The Great Moon Hoax of 1835, published by The Sun, claimed astronomical discoveries of lunar life. This series of articles served as a “shining example of how readers of the early penny press wanted entertainment as much as information” from their newspapers.3 The hoax, which presented a satirical analysis, succeeded due to the “vulnerability of the reading audience who by this time began to expect a dose of fantasy with factual information”.3 The publisher never fully admitted fraud but acknowledged its “useful effect in diverting”.3 This event is considered a “catalyst for the discussion of what readers expected and needed from their news media in a time when objectivity was just a concept”.3 Other examples include the Great Wall of China Demolition Hoax of 1899, an elaborate fake news article concocted by four Denver reporters that spread internationally 4, and Mark Twain’s satirical massacre story, which was mistakenly reported as genuine news.4 The Cardiff Giant (1869) and its copycat, the Taughannock Giant (1879), were notable hoaxes involving the “discovery” of petrified giants.16 The 1909 Snallygaster reports were later revealed to be a hoax orchestrated by a
Middletown Valley Register editor and reporter, explicitly designed to increase readership.11 Similarly, the Crawfordsville Monster of the 1890s, described as a “horrible apparition” in the sky, became significant fodder for newspaper headlines in Indiana and is cited as an example of “fake news” from the period.12 These examples collectively demonstrate that the Dos Palms incident was not an isolated oddity but rather a typical manifestation of a well-established journalistic practice, where sensationalism and hoaxes were integral to the business model and cultural function of newspapers.
5. Folklore, Cryptozoology, and the Enduring Myth
Mark Chorvinsky posited that the “American Dragons” phenomenon was a cultural amalgamation, drawing from diverse sources including traditional European dragon legends, Native American beliefs in the Thunderbird as an avian storm deity, and the intricate lore surrounding the Piasa, a pre-European mural depicting a dragon-like creature.1 Globally, dragon legends, though varying in specific features across cultures (e.g., winged European, snake-like Chinese/African, feathered Central American), share common archetypal traits such as serpentine or reptilian forms, scaly or feathered bodies, occasional wings, fire-breathing or poisonous attributes, tendencies to hoard treasure, and often a row of dorsal spines. Many narratives culminate in heroes slaying these formidable beasts.8 Native American cultures possess a rich tapestry of myths and legends that serve to explain natural phenomena and the intricate relationship between humans and the spirit world. These stories are vital for preserving and transmitting tribal beliefs, history, customs, and ethical values.17 Examples of other vaguely dragon-like or monstrous cryptids in American folklore include the Cumberland dragon (also known as goosefoot or cheeklaceella) from Tennessee in 1794, described as a two-legged creature that emitted red matter from its mouth 18, and the Wimpus from Eastern Tennessee woodsmen folklore, a gorilla-shaped creature with giant claws that spins invisibly, turning anything that approaches into “syrup or varnish”.19
Mark Chorvinsky was renowned for his “in-depth, and sometimes controversial, investigations” and his commitment to “open-minded skepticism” in the study of anomalous phenomena.5 His publication,
Strange Magazine, aimed to apply the “scientific method to scientifically delinquent topics” such as ufology, parapsychology, and cryptozoology. Crucially, Chorvinsky explicitly stated that the magazine’s purpose was “not convincing its readers to believe in anything,” but rather to investigate.6 A notable example of his work is the Thunderbird Photo legend. Chorvinsky dedicated years to investigating this “infamous” missing 19th-century photograph, which many researchers claimed depicted cowboys standing by a downed pterodactyl. Despite widespread belief in its existence, he ultimately concluded that the photo “most likely does not exist”.6 However, he found significant value in studying the phenomenon of so many credible witnesses believing they had seen it.7 He meticulously traced the Thunderbird legend to an 1890 article in the
Tombstone Epitaph, noting that the original story did not include a picture and that the photographic element was a later embellishment by Pearl, which subsequently fueled the widespread belief in the phantom photo.6
Chorvinsky’s rigorous and skeptical approach to “American Dragons” and, specifically, the Thunderbird Photo 6 stands in stark contrast to the typical methodologies and objectives of cryptozoology. Cryptozoology is defined as a “pseudoscience and subculture” dedicated to the search for and study of unknown, legendary, or extinct animals (termed “cryptids”) that are popular in folklore, such as Bigfoot, the Loch Ness Monster, and the Yeti.20 Mainstream science widely regards cryptozoology as a pseudoscience because it “does not follow the scientific method” and relies heavily on anecdotal information rather than empirical evidence.20 Scholars have observed cryptozoology’s tendency to reject mainstream scientific approaches and, at times, exhibit hostility towards established science, often drawing parallels with other pseudoscientific pursuits like ghost hunting.20 Historically, instances of “irrefutable evidence” presented by notable cryptozoologists have frequently been exposed as hoaxes upon closer examination or confession by the perpetrators.20 A subset of cryptozoology actively promotes Young Earth Creationism, thereby rejecting conventional scientific understandings of geology and evolution.20 By shifting the focus from attempting to prove the literal existence of these creatures to analyzing the phenomenon of belief and the narrative construction behind them, Chorvinsky elevates the study from pseudoscience to a legitimate academic pursuit within folklore and cultural studies. His work highlights a critical distinction between studying folklore as folklore (understanding its cultural significance and narrative patterns) and attempting to validate it as biological fact, a common pitfall of cryptozoology.
6. Beyond the Headlines: Cultural Significance of Monster Narratives
The emergence of “weird news” served as a new, prominent medium for the fantastical in the 19th century, particularly as monsters seemingly disappeared from more intellectualized and scientific cartography.14 Monsters featured in “weird news” were more than mere entertainment; they functioned as “cultural categories and symbols,” directly reflecting the “anxieties, concerns, and power dynamics of the time”.14 These creatures represented the “unknown and uncategorizable,” mirroring how monsters on earlier maps symbolized the uncertainties and dangers of exploration.14 More broadly, monster narratives help societies process and articulate shared experiences of horror and address “real anxieties, from wars and economic disasters, to insane political situations, climatic ruin and other issues in the news”.21 They serve to convey deeper “truths” about societal fears: “evil is afoot, you can’t trust what you see, the future is grim, you’re going to die”.21 The 19th century itself was a period marked by significant intellectual shifts, including an “apocalyptic vision” of Earth’s history (e.g., discoveries of mammoths and mastodons challenging established views of an orderly world), which contributed to a cultural climate receptive to monstrous narratives.22
Within Western nations, particularly the United States, monster encounters reported in “weird news” played a significant role in the “construction and consolidation of masculine identities”.14 These encounters with monstrous creatures in wilderness or frontier zones were framed as opportunities for “daring adventurers” to brave risks, and to “discover, combat, and capture unknown creatures,” thereby symbolically “claiming the unknown for ‘civilization’ and scientific categorization”.14 The act of passengers firing revolvers at the flying snake in the Dos Palms incident 1 or cowboys shooting at the Thunderbird 9 directly embodies this cultural imperative to assert control and dominance over the wild and the inexplicable. The “American Dragon” narratives, epitomized by the Dos Palms incident, can be interpreted as a crucial cultural mechanism for processing the profound anxieties associated with westward expansion and the untamed American frontier. The recurring motif of “claiming the unknown for ‘civilization’ and scientific categorization” 14 through fictionalized or exaggerated encounters suggests a deep societal need to impose order and meaning upon a chaotic, unpredictable, and often dangerous environment. The American frontier was a place of immense uncertainty, danger, and the unknown. By creating narratives where these unknown threats could be confronted (even if through fictionalized or exaggerated means) and subsequently “categorized” or “combatted,” these stories provided a psychological coping mechanism for a society grappling with the challenges of expansion. They offered a way to make the wild less terrifying by framing it within a human-centric narrative of struggle, resilience, and eventual (even if symbolic) conquest, thus fulfilling a deeper cultural and psychological function beyond simple amusement.
The persistent and widespread presence of “weird news” in the highly prevalent 19th-century newspapers serves as a direct challenge to Max Weber’s theory of disenchantment, which posits a teleological progression towards a fully rational, intellectualized society devoid of supernatural belief.14 Instead, it suggests a “continued, or at least semi-enchanted, worldview,” where a deep-seated fascination with the preternatural and the unknown persisted, even flourished, despite the advancements of science and industrialization.14
7. Conclusion: The Legacy of the Flying Serpent
The Dos Palms flying serpent attack, as presented in the sensationalist press of 1882, was more than a mere sensational headline or an isolated incident. It stands as a vivid manifestation of the “American Dragon” phenomenon, deeply embedded within the cultural fabric of the American West during a period of rapid expansion and social change. While likely an elaborate hoax or a significantly embellished tall tale, its significance lies not in its factual veracity but in its reflection of the era’s journalistic practices and cultural anxieties.
These narratives, including the Dos Palms incident, collectively contributed to a rich and enduring body of American folklore. They demonstrate a persistent human fascination with the preternatural and the unknown, even in an age increasingly defined by scientific and industrial progress. Crucially, they reveal how media, even when primarily driven by commercial sensationalism, can serve as a powerful and dynamic vehicle for cultural expression, simultaneously reflecting and shaping societal perceptions of the frontier, evolving masculine identities, and the fluid boundaries between the known and the mysterious. The continued appeal and academic study of these “American Dragon” stories, despite their status as debunked folklore, underscore the complex and often fluid relationship between truth, entertainment, and belief in the public imagination. This historical dynamic provides valuable insights into the ways societies construct meaning from the anomalous, a relationship that remains highly relevant and continues to evolve in contemporary media landscapes.
Here are some tags that would be suitable for the blog post:
American Dragons,19th Century, Journalism,Yellow Journalism,Frontier Folklore,Monster Stories,Weird News,Historical Hoaxes,Dos Palms,Mark Chorvinsky,Cryptozoology (as a cultural phenomenon,Wild West,Sensationalism,
You’ve probably heard the whispers, seen the headlines: Yellowstone. The name alone conjures images of a sleeping giant, a supervolcano capable of unleashing unimaginable power. Barely a month goes by without some new tremor or steam-driven explosion sending shivers down the spines of disaster preppers and news editors alike. Sometimes, it feels like the whole world is holding its breath, almost willing Yellowstone to blow.
But what’s the real story? Do the latest scientific findings bring good news or bad? Let’s dig into what a Yellowstone super-eruption could truly mean for our planet.
Peering Beneath the Surface: New Clues from Yellowstone
Recent research by the United States Geological Survey (USGS), published in Nature in January 2025, has given us an unprecedented look at what’s brewing beneath Yellowstone National Park. By meticulously mapping the electrical conductivity of the underground rocks, scientists were able to create a 3D picture of the magma reservoirs. Why electrical conductivity? Because molten rock is up to a thousand times more conductive than solid rock, making it relatively easy to pinpoint.
So, what did they find? The good news is that the magma isn’t one giant, unified pool filling a subterranean void. Instead, it’s mostly contained in pockets, making up a relatively small percentage (2-30%) of the surrounding hot, solid rock. Even better, these magma-hosting areas aren’t all connected, meaning a single, colossal eruption that empties everything in one go is unlikely.
The most intriguing revelation, however, points to where the next major eruption might be centered. The magma isn’t evenly distributed. A significant concentration — somewhere between 400 and 500 cubic kilometers of sticky, silica-rich rhyolite magma — is lurking beneath the northeast section of the Yellowstone Caldera, the massive crater left by the last super-eruption 630,000 years ago. This is a larger volume than what erupted in Yellowstone’s considerable Mesa Falls blast about 1.3 million years ago. Adding to this, hot basalt magma from deep within the Earth is continuously pumping heat into this region, keeping the rhyolite magma hot and steadily increasing its volume.
While this might sound alarming, remember that the magma is spread out. For a truly “super” eruption to occur, these pockets of molten rock would need to connect and pool together, accumulating enough volume to be expelled in one massive event. Nevertheless, the researchers behind the Nature paper suggest this area is the most probable location for the next significant outburst. The burning question remains: when?
Is a Super-Eruption “Overdue”?
Despite popular belief, a Yellowstone super-eruption is not overdue. The idea that it’s on a strict schedule is a misconception. Looking back at Yellowstone’s history, there have been three major eruptions: the Huckleberry Ridge eruption (around 2.1 million years ago), the Mesa Falls eruption (around 1.3 million years ago), and the Lava Creek outburst (630,000 years ago).
The average time between these three events is about 735,000 years. However, if we only consider the two truly “super” eruptions (those exceeding the 1,000 cubic kilometer threshold for ejected material), the return period is closer to 1.5 million years. Given this geological timeline, the next Yellowstone super-eruption could still be a very, very long time away. But make no mistake, it will happen eventually, and its impact will be immense, affecting not just the United States but the entire planet.
What a Super-Eruption Would Look Like
To understand what a future Yellowstone eruption might entail, we can look to its past. All previous super-eruptions shared common characteristics: an explosion so powerful that magma was ripped apart, generating colossal amounts of ash. Each eruption was also followed by the collapse of the crust above the emptied magma reservoir, forming a giant caldera—like the 60-kilometer-wide Yellowstone Caldera we see today, which was created during the most recent Lava Creek eruption.
It’s also important to remember that between these enormous events, Yellowstone has experienced many smaller eruptions, often non-explosive lava flows. The last eruption, around 70,000 years ago, was a relatively quiet extrusion of lava.
So, what about the big one? What would we experience as Yellowstone prepares for a volcanic cataclysm, and during the eruption itself?
The Warning Signs
Predicting the exact timeline and warning signs for a super-eruption is challenging. Yellowstone is a restless place, with constant seismic activity, bubbling mud pools, and the ground continually rising and falling. While it seems logical that a super-eruption would be preceded by more intense versions of these same warning signs, research from other supervolcanoes, like Mount Toba in Indonesia, suggests that warning signs could be minimal, offering little notice of an impending, world-changing event.
This is particularly concerning for anyone living within about 100 kilometers (60 miles) of the Yellowstone volcano, as escape might be nearly impossible once the eruption begins. However, recent geological fieldwork indicates that the Lava Creek event was preceded by two smaller, explosive eruptions, perhaps separated by years or even decades. We might see similar “starter” events before the main course. The challenge, from a mitigation standpoint, is that it would be difficult to determine which eruption, if any, is the “super” one until after the fact, once the volume of disgorged material can be quantified. Regardless of the exact volume, any eruption of this magnitude would be cataclysmic for the country.
The Eruption Unfolds
When it comes, the next Yellowstone super-eruption will be impossible to ignore, and its consequences unavoidable, whether you’re nearby or on the other side of the world.
The eruption would likely begin at a single vent where the crust above the magma reservoir is weakest. As gas-rich, highly viscous rhyolite magma, under immense pressure, breaches the surface, it would violently tear itself apart. The initial detonation would be deafening to anyone in the vicinity.
A towering plume of ash and pumice would blast upwards faster than the speed of sound, reaching the edge of space within minutes and then spreading laterally, plunging everything below into darkness. A torrent of hot ash and pumice falling across Yellowstone and the surrounding region would ignite fires, heat the air, and make breathing nearly impossible. But that’s just the beginning.
As parts of the eruption column collapse under their own weight, they would trigger pyroclastic flows—fast-moving surges of hot ash, incandescent gas, and near-molten pumice fragments. These flows would hurtle outwards at speeds exceeding 300 km/h (180 mph), overtopping hills and filling valleys, incinerating and burying everything within about 100 kilometers (60 miles) of the vent.
Meanwhile, the upper part of the ash and pumice column would expand rapidly, forming a gigantic “umbrella” cloud that spreads darkness and a deluge of ash. Within 24 hours, ash would be falling across much of the United States and parts of Canada, causing widespread disruption: power outages, electronic failures, transportation chaos, flattened crops, and contaminated water supplies. Normal life would grind to a halt.
USGS modeling suggests that in most scenarios, ash more than a centimeter deep would cover an area of several million square kilometers. While cities like Miami and New York might only see a few millimeters of ash, Chicago, San Francisco, and Winnipeg could receive up to 3 centimeters. Areas closer to Yellowstone, such as Denver and Salt Lake City (within 1,500 km or 930 miles), would experience extremely disruptive ashfall, potentially meters deep closer to the volcano.
The ash, laden with toxic metals like arsenic, cadmium, lead, and mercury, would pose a long-term contamination threat to water, crops, and animal feed. The eruption would likely unfold in stages, possibly with new vents opening, prolonging its disruptive impact. The most intense phase could occur as the central block of crust above the magma reservoir sinks into the evacuated space, forming a new caldera. In total, the entire event could last for weeks, perhaps even a month. But the immediate aftermath is only part of the story.
A Global Sunshade and Catastrophic Aftermath
While the heavy ashfall would devastate agriculture across North America and cripple the U.S. economy, the truly global impact would come from the vast quantities of sulfur dioxide gas blasted into the stratosphere. Within weeks, this gas would spread across the planet. When combined with atmospheric water vapor, it would form an aerosol of tiny particles, creating a global “veil” that reflects incoming sunlight and significantly lowers surface temperatures.
To put this in perspective, the 1991 eruption of Mount Pinatubo, though a major 20th-century volcanic event, was about one hundred times smaller than Yellowstone’s Lava Creek eruption. Yet, it caused a global temperature drop of about 0.5°C (1°F) for a couple of years. The 1815 eruption of Indonesia’s Tambora volcano, three to four times larger than Pinatubo, had a much greater impact, leading to the infamous “Year Without a Summer” in Europe, with widespread harvest failures and civil unrest.
So, what if Yellowstone, an eruption 25 times larger than Tambora, were to blow? Computer models predict a global temperature drop of up to 4°C (7°F) on average, up to 7°C (13°F) across land, and more than 10°C (18°F) across central North America. While temperatures would slowly climb back within a few years, it could take a couple of decades to return to previous levels. This severe cooling, nearly matching Ice Age temperatures, would be catastrophic for global agriculture, leading to widespread harvest failures and famine on an unimaginable scale, affecting both developed and developing nations. It’s hard to imagine global society and economy surviving in any recognizable form.
A Glimmer of Hope?
There is one small ray of light. A recent NASA study, though breaking with the general consensus, speculates that the temperature fall after a Yellowstone super-eruption might not be significantly greater than that following Pinatubo or Tambora, although the researchers acknowledge significant uncertainties.
Ultimately, the true severity of the resulting cooling won’t be known until Yellowstone erupts again. However cold it gets, the direct impact on the United States would have enormous repercussions worldwide and would severely test the resilience of global society and economy.
Perhaps the only true saving grace, as the latest research tells us, is that it doesn’t look like happening anytime soon.
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Bill McGuire is a volcanologist, climate scientist, writer, and broadcaster. His latest book is Sky Seed.
Yellowstone Park Ranger Injury please hang up and dial 911 for the most up-to-date planning information on Park lodging camping and things to do visit the park website at http://www.n ps.gov/ye ll Please listen carefully the following menu for information on the status of roads in the park press one for recorded message on how to reserve lodging and camping in the park. Press two for information about planning back country trip or obtaining a back country permit press three if you were inquiring about a lost and found item press four if you have further questions, please email YELL _ Information at nps .gov or press five thank you Yellowstone National Park
You Yeah, hey good afternoon. How are you?
Yellowstone Park Ranger Good how are you?
You Pretty good just I’m calling. I’m sure you’ve been getting maybe a lot of different phone calls lately. I’m just about on TikTok and across social media. They’ve been talking about animals acting funny in the park there. Just wondering if there’s any truth to that.
Yellowstone Park Ranger No, there’s not. I got someone who called earlier asking about I guess on TikTok they saw bison and bears like leaving the park and that is not true so
You That’s not true you guys haven’t had any seismic activity lately. That’s been a little odd at all.
Yellowstone Park Ranger No, we have not. That is also false. Whatever I mean we have about 3 000 earthquakes per year here in Yellowstone most than you don’t even feel as far as the giant volcano that we have we would be able to tell about 5 to 8 years in advance when that would go off so no.
You 5 to 8 years in advance wow that’s pretty good So there’s nothing strange going on up there at all at this point
Yellowstone Park Ranger Nope
You That’s definitely good. Relief to know OK Would you recommend any websites for people to look at to find out information?
Yellowstone Park Ranger I mean, it would just be our website the national Park service Yellowstone website or our national Park service app as well
You And if they do go on those apps, what they look for as far as information
Yellowstone Park Ranger I mean, it’s I mean it depends what are you trying to find I don’t I don’t understand. What are you trying to look for
You Just different activity, strange activities, nature, wise
Yellowstone Park Ranger Yeah, we don’t really have anything that talks about that unnecessarily you could I mean another reliable source would be are the Yellowstone official Instagram sometimes they’ll post things that are going on in the park that are maybe a little weird but not that would be the best
You OK, so there’s like no alert pages or anything like that
Yellowstone Park Ranger Not that I know of not not that would be reliable that are for the public
You OK, well yeah I was just kind of wondering about that as far as like if there were natural disasters or anything like that you know like storms or you know regular alert type things
Yellowstone Park Ranger I mean that you would probably find again on our website there’s like areas where you can kind of. See you know if there’s any like if places are closed or trails are closed for any sort of reason they would say it on there but no there’s there’s nothing really like that. We are explaining.
You Well, that’s good. I’m glad I gave you guys a call cause I kinda like to do a little bit of research into things you know as far as like I’m more of a skeptic than anything so that’s why I’m calling to kind of clear things up. So well, I appreciate your you know your answers and stuff. What’s your name by the way?
Yellowstone Park Ranger You Southeast
You Oh, that’s interesting. What culture is that from?
Yellowstone Park Ranger It’s a French name I’m not French, but the name is French yeah
You The first time I’ve ever heard that name that’s pretty cool All right, well thank you for your time. I appreciate it and you have a wonderful day and God bless you.
Yellowstone Park Ranger Of course, thank you so much. Have a good day bye-bye.
Hydrogels are remarkable materials known for their ability to absorb and retain large amounts of water. The type of hydrogels used for atmospheric water harvesting, like the one developed by MIT, are specifically engineered to not only absorb water vapor from the air but also to efficiently release it for collection as liquid water.
Here’s a breakdown of the kind of hydrogels that can absorb and “make” water in this context:
1. Hydrophilic Polymer Networks:
At their core, hydrogels are three-dimensional networks of hydrophilic (water-attracting) polymers. These polymers are cross-linked, meaning they are chemically or physically bonded together to form a stable, insoluble gel structure.
The hydrophilic groups (like hydroxyl, carboxyl, or amine groups) within the polymer chains have a strong affinity for water molecules, allowing the gel to swell significantly as it absorbs moisture.
To enhance their water absorption capabilities, especially in dry air, hydrogels used for atmospheric water harvesting are often infused with hygroscopic salts, such as lithium chloride (LiCl).
Salts like LiCl are powerful desiccants, meaning they naturally attract and hold water molecules from the surrounding environment, even at low humidity levels.
MIT’s research, in particular, focused on significantly increasing the amount of lithium chloride infused into the hydrogel (up to 24 grams of salt per gram of polymer) to achieve “record-breaking” vapor absorption.
3. Tuned Microstructure and Composition for Absorption and Release:
Swelling and Deswelling: The hydrogels are designed to undergo reversible swelling and deswelling. They absorb water vapor from the air, expanding like a sponge. When heated (e.g., by sunlight), they release the absorbed water as vapor.
Preventing Salt Leakage: A key innovation in the MIT hydrogel is the incorporation of glycerol. Glycerol is a liquid compound that helps stabilize the lithium salt within the hydrogel, preventing it from crystallizing and leaking out with the collected water. This ensures the collected water is safe for drinking, as salt levels remain below standard thresholds.
Designed Porosity/Structure: While some hydrogels have micro or nano-pores that can lead to salt leakage, the MIT design specifically engineered the hydrogel’s microstructure to lack nanoscale pores, further limiting salt escape. Additionally, they molded the hydrogel into a “bubble wrap”-like pattern of small domes to increase surface area, optimizing water vapor absorption and release.
Thermo-responsiveness: These “smart” hydrogels are often thermo-responsive, meaning their ability to absorb and release water is influenced by temperature. The MIT hydrogel, for instance, releases water efficiently when heated by the sun. Some hydrogels, like polyethylene glycol (PEG), have even shown an increase in water absorption as temperatures climb, due to a phase transformation in their microstructure.
In essence, the hydrogels capable of absorbing and “making” water are sophisticated polymeric materials, often enhanced with specific salts and designed with optimized structures to efficiently capture atmospheric moisture and then release it as clean liquid water through a controlled process, often driven passively by solar heat.
How long till the return of Jesus Christ and the Anti Christ
From a Christian perspective, the exact timing of the return of Jesus Christ and the arrival of the Antichrist is not known. The Bible emphasizes that these events will occur unexpectedly.
Here’s a breakdown of what Christian prophecy generally indicates:
The Return of Jesus Christ (Second Coming):
No one knows the day or hour: Jesus himself stated that “concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matthew 24:36).
Imminent, but with signs: While the specific timing is unknown, the Bible does describe various “signs of the end times” that are believed to precede His return. These include:
Wars and rumors of wars
Famines, pestilences (epidemics), and earthquakes
Increase in lawlessness and a decline in love
False christs and false prophets
Persecution of Christians
A global preaching of the Gospel
A great apostasy or rebellion from the faith
Visible and Glorious: His return will be personal, visible, and glorious, with every eye seeing Him.
The Antichrist:
Precedes Jesus’ return: The Antichrist is generally believed to rise to power before the Second Coming of Christ, particularly during a period often referred to as the “Tribulation.”
“Man of Sin” or “Lawless One”: He is described as a powerful, deceptive world leader who will oppose Christ and claim to be God. He will perform signs and wonders to deceive many.
A period of great tribulation: His reign is associated with a time of unprecedented difficulty and persecution for believers, often referred to as the “Great Tribulation,” which some interpretations believe will last for three and a half years.
Destroyed by Christ: The Antichrist will ultimately be defeated by Jesus Christ at His Second Coming.
Different Interpretations:
It’s important to note that within Christianity, there are different interpretations regarding the precise order and timing of these end-time events. Views like Pre-tribulation, Post-tribulation, Amillennial, and Premillennialism offer varying timelines for the Rapture (the “snatching away” of believers), the Tribulation, the rise of the Antichrist, and the millennial reign of Christ.
In summary, while the Bible provides many details about the characteristics and events surrounding the return of Jesus and the Antichrist, it explicitly states that the exact “when” is known only to God. Therefore, Christians are encouraged to live in readiness and watchfulness, discerning the signs of the times without setting specific dates.
1 Thessalonians 5:4 – King James Version
4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.
This verse, 1 Thessalonians 5:4 from the King James Version, is a powerful statement about the readiness of believers for the return of Jesus Christ.
Let’s break down its meaning:
“But ye, brethren, are not in darkness…”: This refers to Christians, those who have put their faith in Jesus. “Darkness” here symbolizes ignorance, spiritual blindness, or being unaware of God’s truth and purposes. In contrast to those who do not believe, Christians are seen as being “in the light” because they have received the truth of the Gospel.
“…that that day should overtake you as a thief.”: “That day” refers to the day of the Lord, which in this context specifically points to the return of Jesus Christ (the Second Coming) and the accompanying judgment and transformation of the world. The imagery of a “thief” emphasizes the unexpected and sudden nature of this event for those who are unprepared. A thief comes without warning, catching people off guard.
The Implication:
The core message of this verse is that genuine believers, because they are spiritually enlightened and living in accordance with God’s will, should not be caught off guard by the Lord’s return. While the exact time is unknown to everyone, true Christians are expected to live in a state of readiness and awareness, discerning the “signs of the times” and living lives that reflect their faith.
It’s a call to:
Spiritual Vigilance: To be awake, alert, and watchful, rather than spiritually slumbering.
Righteous Living: To live lives that are consistent with their faith, as light dispels darkness.
Hope and Assurance: To have an understanding of God’s prophetic plan, which gives them hope rather than fear regarding the future.
In essence, while the world may be surprised by the Lord’s return, believers, by virtue of their relationship with God and their understanding of His word, are meant to be prepared and eagerly anticipating that day.
Daniel says the days and years
You’re absolutely right to point to the Book of Daniel when discussing specific timeframes. Daniel’s prophecies are unique in the Bible for their detailed chronological predictions, often expressed in terms of days, weeks (of years), and “times.”
Here are the key time periods mentioned in Daniel, and how they are commonly interpreted in Christian eschatology:
The “Seventy Sevens” or “Seventy Weeks” (Daniel 9:24-27):
This is arguably the most famous and meticulously analyzed prophecy in Daniel.
It states: “Seventy weeks are decreed about your people and your holy city…”
The Hebrew word translated “weeks” (shavuim) can also mean “sevens.” Most scholars understand this to mean “seventy sevens of years“, totaling 490 years.
Breakdown:
Seven sevens (49 years): This period is often linked to the rebuilding of Jerusalem after the Babylonian exile.
Sixty-two sevens (434 years): This period, combined with the first seven sevens, totals 69 sevens (483 years) and is widely believed to culminate in the first coming and “cutting off” (crucifixion) of the Messiah. The starting point is typically taken as a decree to rebuild Jerusalem (e.g., Artaxerxes’ decree in 445 BC).
One seven (7 years): This final “week” is where much of the debate and future-looking interpretation lies. Many believe there is a “gap” in the fulfillment of the prophecy between the 69th and 70th week. This final seven-year period is commonly identified as the Tribulation period, which will involve the rise of the Antichrist, a covenant he makes with Israel, and his eventual breaking of that covenant in the middle of the week (after 3.5 years).
“Time, Times, and Half a Time” (Daniel 7:25; Daniel 12:7):
This phrase is consistently interpreted as 3.5 years.
“Time” typically means one year, “times” means two years, and “half a time” means half a year.
This period is often equated with:
42 months: (Revelation 11:2; 13:5)
1,260 days: (Revelation 11:3; 12:6)
These 3.5 years are commonly seen as the latter half of the final “seven” of Daniel 9, also known as the “Great Tribulation,” during which the Antichrist will exercise his most intense persecution.
1,290 Days (Daniel 12:11):
This verse says: “From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days.”
This period is 30 days longer than the 1,260 days (or 3.5 years) mentioned elsewhere.
Interpretations for these extra 30 days vary, but often suggest a period of post-tribulation events, such as the cleansing of the land or initial preparations for the millennial kingdom.
1,335 Days (Daniel 12:12):
“Blessed is the one who waits for and reaches the end of the 1,335 days.”
This is 45 days longer than the 1,290 days, and 75 days longer than the 1,260 days.
This period is often seen as leading into the beginning of the Millennial Kingdom, with the “blessing” being entry into that kingdom. The additional days could encompass events like the judgment of the nations (“sheep and goats” judgment in Matthew 25) or further restoration of the earth.
2,300 Evenings and Mornings / Days (Daniel 8:14):
“He said to me, ‘For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state.'”
This prophecy is widely believed to have had a primary fulfillment in the actions of Antiochus IV Epiphanes in the 2nd century BC, who desecrated the Jewish Temple. The 2,300 evenings and mornings refer to the twice-daily sacrifices that were halted for that period.
Some interpretations also see a dual fulfillment, with a future Antichrist mimicking these actions.
Important Considerations:
Prophetic Day-Year Principle: Many interpreters apply the “day-year principle” to some of Daniel’s prophecies (e.g., Ezekiel 4:6, Numbers 14:34), where a prophetic “day” represents a literal year. This is particularly crucial for understanding the “70 weeks” as 490 years.
Literal vs. Symbolic: There’s ongoing debate among scholars about whether all these time periods should be taken as literal days/years or if some have symbolic meaning. However, most futurist interpretations of Daniel take the days (1260, 1290, 1335) and weeks (of years) literally in their context.
The “Gap” Theory: The idea of a “gap” between the 69th and 70th week of Daniel’s prophecy (Daniel 9) is a significant aspect of dispensational theology. This gap is seen as the current church age, after which the final 7-year “week” will commence, leading to the return of Christ.
Daniel’s prophecies are incredibly detailed and have been studied for centuries. They provide a framework for understanding the timing and sequence of many end-time events, though the precise interpretation of every detail can vary.
so have many weeks has it been so far
That’s a great question, and it directly addresses the heart of how Daniel’s prophecy of the “seventy weeks” (Daniel 9:24-27) is understood.
As we discussed, the “seventy weeks” are interpreted as 70 “sevens” of years, meaning a total of 490 years.
The prophecy is broken down into three parts:
7 weeks (49 years): For the rebuilding of Jerusalem.
62 weeks (434 years): Leading to the Messiah.
1 week (7 years): The final week, often seen as the future Tribulation.
The Key is the Starting Point
To determine “how many weeks it has been so far,” we need to identify the starting point of this prophecy. Daniel 9:25 states: “Know therefore and understand, that from the going forth of the word to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks…”
There are several historical decrees from Persian kings that could potentially fit this description, but the most widely accepted starting point for the 490 years (especially in dispensational interpretations) is the decree issued by Artaxerxes I in 445 BC (or 444 BC by some calculations), as recorded in Nehemiah 2:1-8. This decree gave Nehemiah permission and resources to rebuild the city walls and gates of Jerusalem.
Calculating the First 69 Weeks (483 Years)
Starting Date: Most calculations begin with the decree in the 20th year of Artaxerxes, which is often dated to March 14, 445 BC.
Duration: The prophecy states 7 weeks + 62 weeks = 69 weeks, which, using the day-year principle (1 prophetic day = 1 literal year), equals 483 years.
Arrival of the Messiah: When you calculate 483 years from March 14, 445 BC, you arrive at a date around April 6, 32 AD. This date remarkably aligns with Jesus’ triumphal entry into Jerusalem on what we now call Palm Sunday, where he presented himself as the Messiah.
Where We Are “So Far”
Based on this common interpretation:
The first 69 weeks (483 years) have already been fulfilled. They culminated in the first coming and “cutting off” (crucifixion) of Jesus Christ.
The “Gap” and the 70th Week
Many prominent interpretations of Daniel’s prophecy propose a “gap” or “intermission” between the 69th week and the 70th week. This gap represents the current Church Age, during which God’s focus is on building the Church, largely composed of Gentiles, and the prophetic clock for Israel is temporarily paused.
Therefore, according to this view:
The 70th week (the final 7 years) has NOT yet begun. It is believed to be a future period, commonly identified as the Tribulation, which will commence after the Church is raptured.
So, to directly answer your question “how many weeks has it been so far”:
The first 69 prophetic “weeks” (483 literal years) have been fulfilled. We are currently in an unspecified period between the 69th and 70th week. The 70th week is still future.
What about the jew calander return of the king
You’ve touched on a very important distinction! When we talk about the “Jewish calendar and the return of the King,” we’re shifting from Christian interpretations of prophecy to a purely Jewish perspective on the coming of the Messiah (Mashiach).
In Judaism, the Messiah is a human leader, a descendant of King David (hence “King Messiah” or “Mashiach ben David”), who will usher in a Messianic Era. This era is characterized by:
Political and spiritual redemption of the Jewish people: Gathering Jews from exile back to the Land of Israel.
Rebuilding the Third Temple in Jerusalem.
Establishing a Jewish government in Israel that becomes the spiritual and moral center for the entire world.
World peace: “Nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2:4).
Universal knowledge of God: All humanity will recognize and serve the one God of Israel.
Elimination of evil and suffering.
Timing of the Messiah’s Coming in Jewish Thought:
Unlike the Christian reliance on specific prophetic timelines like Daniel’s “weeks,” Jewish tradition generally holds that the exact timing of the Messiah’s coming is not known and can be influenced by human actions.
Here are some key aspects of the Jewish view on timing:
“When he is most needed or most deserved”:
Some traditions suggest the Messiah will come when the world is in a state of utter sinfulness and despair, making his arrival a necessity for redemption (like a doctor visiting the sick).
Others believe he will come when the Jewish people, and humanity in general, achieve a high level of righteousness and spiritual merit, thereby “deserving” his arrival. This emphasizes the concept of Teshuvah (repentance) and Tikkun Olam (repairing the world).
No Fixed Date (with some speculation):
Maimonides, a towering figure in Jewish philosophy, codified the belief in the Messiah’s coming as one of the 13 principles of Jewish faith, stating: “I believe with a full heart in the coming of the Messiah, and even though he may tarry, I will wait for him every day.” This emphasizes constant readiness and anticipation, not date-setting.
While generally rejecting fixed dates, there have been various attempts throughout history by some rabbis to calculate potential times, often based on numerical interpretations of biblical verses or other mystical traditions. However, these calculations are not universally accepted and are often met with skepticism within mainstream Judaism, largely because past predictions have failed.
The Talmud does mention a tradition that the Messiah will come before the Hebrew year 6000. The current Hebrew year is 5785 (as of mid-2024 to mid-2025). This leaves about 215 years until that theoretical deadline, but again, this is treated more as a general framework than a precise prediction.
The “King is in the Field” (Elul):
The month of Elul (the last month of the Jewish year, preceding Rosh Hashanah) is a period of intense introspection and repentance. Jewish tradition says that during Elul, “the King is in the Field,” meaning God is more accessible and readily hears prayers and repentance, making it a particularly propitious time for spiritual growth that could hasten the Messiah’s coming.
The Feasts as Prophetic Blueprints (a Messianic Jewish/Christian Perspective):
While not a mainstream Jewish teaching, Messianic Judaism (which combines Jewish traditions with belief in Jesus as the Messiah) and some Christian traditions often view the Jewish holidays (Moedim, or “appointed times”) as prophetic blueprints for the Messiah’s first and second comings.
Spring Feasts (Passover, Unleavened Bread, Firstfruits, Pentecost): Believed to have been fulfilled by Jesus’ first coming (crucifixion, burial, resurrection, and the giving of the Holy Spirit).
Fall Feasts (Rosh Hashanah/Feast of Trumpets, Yom Kippur/Day of Atonement, Sukkot/Feast of Tabernacles): Believed to represent events related to the Messiah’s second coming.
Rosh Hashanah (Feast of Trumpets): Often associated with the “last trumpet” and the gathering of believers.
Yom Kippur (Day of Atonement): Associated with national repentance of Israel and judgment.
Sukkot (Feast of Tabernacles): Associated with the Messianic Kingdom and dwelling with God.
In summary, from a traditional Jewish perspective, the return of the “King” (Mashiach) is a fundamental belief and a fervent hope, but it’s not tied to specific countdowns on the Jewish calendar in the way some Christian interpretations use Daniel. Instead, it’s about living righteously, performing good deeds, and continually striving for repentance and holiness, as these actions are believed to hasten the arrival of the Messianic Age.
wormwood sign of Christ
In biblical prophecy, particularly in the Book of Revelation, Wormwood is not a sign of Christ’s return directly, but rather a sign of severe judgment and calamity that occurs during the period preceding or accompanying His return.
Let’s break down its meaning and context:
Revelation 8:10-11 is the primary passage:
“The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water— the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter.”
Here’s what this passage and the broader biblical understanding of “wormwood” convey:
Symbol of Bitterness, Suffering, and Divine Judgment:
In the Old Testament, “wormwood” (Hebrew: la’anah) is consistently used metaphorically to describe intense bitterness, sorrow, affliction, and the dire consequences of disobedience and sin. It’s often paired with “gall” (another bitter substance).
Examples: Deuteronomy 29:18 (warning against a “root bearing poisonous and bitter fruit [wormwood]”); Jeremiah 9:15, 23:15 (God feeding His disobedient people “wormwood and poisoned water”); Lamentations 3:15, 19 (the prophet’s intense suffering likened to being filled with wormwood).
In Revelation, the “star named Wormwood” falling on the waters signifies a literal event that brings about widespread suffering and death due to contaminated (bitter and poisonous) fresh water. It’s a severe divine judgment.
Part of the Trumpet Judgments:
The event of Wormwood occurs as the third of the seven trumpet judgments in Revelation. These trumpet judgments are a series of catastrophic events that unfold on Earth as part of God’s wrath, leading up to the final culmination of His plan.
They are “partial” judgments (affecting a “third” of the earth, sea, rivers, or heavenly bodies), indicating that they are severe warnings and opportunities for repentance before the even more devastating “bowl judgments.”
Not Christ Himself, Nor a Direct Sign of His Immediate Arrival:
Wormwood is a consequence of divine judgment, not a manifestation of Christ. Christ’s return is described as glorious, visible to all, and associated with His victory and righteous rule, not with poisoning water sources.
While it is an “end-times” event and part of the sequence leading to the very end, it’s a sign of the Tribulation period (or a period of intense judgment within it), rather than a direct “sign of Christ” in the sense of His appearing. It’s a sign that humanity’s rebellion is bringing about dire consequences.
Interpretations of the “Star Wormwood”:
Literal Celestial Event: Many interpret “a great star, blazing like a torch” as a literal asteroid, comet, or other celestial body that impacts Earth, causing massive contamination of freshwater.
Symbolic Figure: Some historical interpretations have seen “Wormwood” as symbolic of a powerful leader or a heretical teaching that brings spiritual bitterness and corruption.
The Chernobyl Connection: A notable modern interpretation (though often considered speculative by biblical scholars) links “Wormwood” to the Chernobyl nuclear disaster, as “Chernobyl” is derived from a Ukrainian word for a type of wormwood plant (Artemisia vulgaris). This interpretation sees the nuclear fallout as a literal fulfillment of the waters being made bitter and deadly.
In summary, “Wormwood” is a vivid prophetic image in Revelation representing a significant act of divine judgment that brings immense suffering and bitterness to a portion of the Earth’s freshwater supply. It signals escalating tribulation and serves as a powerful warning, but it is distinct from the actual return of Jesus Christ, which is portrayed as a triumphant and redemptive event for His followers.
New research suggests the mysterious force accelerating the universe could be weakening — challenging our entire understanding of space and time.
Astronomers have made a discovery that could completely reshape our understanding of the universe and its expansion.
Researchers recently found that dark energy — the mysterious force driving the accelerated expansion of the cosmos — might not be a constant after all. In fact, new evidence suggests it could be weakening over time.
If true, this revelation could topple the long-standing standard cosmological model known as the Lambda-Cold Dark Matter (ΛCDM) model. This model accounts for dark energy, regular matter, and “cold” dark matter — a hypothetical type of slow-moving matter compared to the speed of light. The “lambda” in ΛCDM refers to Einstein’s cosmological constant, which assumes that the universe’s rate of expansion remains fixed.
However, observations from the Dark Energy Spectroscopic Instrument (DESI) in Arizona, first reported last year, hinted that dark energy may be evolving. This March, scientists released follow-up findings that further support this unusual and potentially groundbreaking idea.
“This is exciting — it might actually be putting the standard model of cosmology in danger,” said Yashar Akrami, an assistant research professor at the Autonomous University of Madrid, speaking to New Scientist.
Rather than scrapping the ΛCDM model entirely, Akrami and his team propose redefining dark energy as a “quintessence field.” This idea, which has been around for some time, imagines dark energy not as a fixed quantity but as something dynamic, changing over time.
If quintessence turns out to be real, it could also help align cosmological observations with advanced ideas from string theory, much to the excitement of physicists.
“If you prove that quintessence is dark energy, it’s very good for [string theorists],” Akrami said. “That’s why the string theory community is really excited now.”
An even more radical idea is that this new form of dark energy could interact with gravity itself. Pedro Ferreira, an astrophysicist at the University of Oxford, explained to New Scientist that we might be witnessing the emergence of an additional “fifth force” in the universe.
“We’ve always thought about gravity as the force that fuels everything,” Ferreira said. “But now there could be an additional force, born from dark energy, influencing the universe alongside gravity.”
Of course, Ferreira cautions that we haven’t yet observed direct evidence of this fifth force — at least not in the local universe, where measurements are extremely precise.
“Physics ends up being even more complicated than we thought it could have been,” he added. “And that kind of makes you wonder, why do you want to go down that route?”
Ferreira believes that scientists may spend years debating new models of dark energy without ever reaching a final answer. But the hunt continues: upcoming observations from the European Space Agency’s Euclid satellite and further studies by DESI could offer critical clues.
In the meantime, one thing is clear: our universe is proving to be even stranger — and more fascinating — than we ever imagined.
From Cult Exposers to Cult Leaders? The Shocking Story of the Ahmadi Religion of Peace and Light.
For years, two young filmmakers from Indiana dedicated themselves to the murky world of cults, venturing into their inner circles and capturing their secrets on film. Their exposés garnered attention, even earning them coverage in Wired and local news outlets. But now, in a twist that reads like a dark Hollywood script, these very men stand accused of leading one of the fastest-growing and most bizarre doomsday cults on the planet: the Ahmadi Religion of Peace and Light. Based in a converted orphanage in Crewe, England, this movement, spearheaded by Abdullah Hashem Aba Al-Sadiq (Arabic: عبدالله هاشم أبا الصادق; born 1983), also commonly known as Abdullah Hashem, He also claims to be the comforter mentioned by Jesus, and the successor to Simon Peter, and the true and legitimate pope. Abdullah Hashem paints a terrifying picture of imminent global catastrophe. Hashem, who his followers address as “Master,” claims we are mere “hours” away from a “flood of blood” and urges his devotees to sever ties with their past lives, sell their homes, and pledge unwavering allegiance to him. In 2015, Abdullah Hashem announced that he was the Qa’im Al Muhammad (“Second Mahdi“) With over 200 followers living alongside him and a global reach through satellite television and a sprawling social media presence, his message of impending doom and the promise of salvation through him is spreading like wildfire.His Youtube Channel is https://www.youtube.com/@ahmadireligion But behind the apocalyptic pronouncements lies a disturbing reality, according to former members. Allegations of sexual coercion, arranged marriages, and demands for absolute financial devotion paint a grim picture of life within the cult’s walls. Hashem’s teachings also veer into the bizarre, incorporating space aliens, the Illuminati, and the outlandish notion of human-sized rabbits on other planets who keep humans as pets. Adding to the unsettling nature of the group, new recruits are reportedly subjected to a blood oath ritual, their blood mixed in a jar kept within a replica of the Ark of the Covenant. “Accepting this covenant is the only thing that will save you from the punishment which is about to come down upon mankind,” Hashem declared in a chilling address to his followers. He portrays COVID-19 as just the beginning, warning of worse plagues and global wars where “people will eat people out of hunger.” His pronouncements of a coming “flood of blood,” not water, paint a vivid and terrifying picture for his adherents. Hashem positions himself as the Mahdi, the prophesied savior in Islamic tradition who appears in the end times to restore justice. Caroline Hoeren, the group’s head of legal, states that belief in and obedience to Hashem are paramount for salvation and the creation of a “utopian society.” This belief system demands complete dedication, with Hashem explicitly asking followers to “sell their homes, come be a part of the community, and follow me,” prioritizing him and the group’s mission above their own families. Many have reportedly liquidated their assets and donated everything to their self-proclaimed prophet. Adding to the messianic claims are purported miracles. Videos circulated by the group feature followers testifying to Hashem’s ability to resurrect the dead, cure terminal illnesses, and even make the moon disappear. One woman claimed to have witnessed angels flying to attest to his divinity, while another recounted seeing him transform leaves into living creatures. However, the seemingly devout community harbors darker secrets. Former senior member “Yasir” revealed that Hashem arranged numerous marriages within the group. More disturbingly, several former female members allege sexual coercion at Hashem’s hands. “Mylan,” who lived with the community in Germany for four years, claims two women filed police complaints against Hashem for manipulation and coercion. Franck, another former member from the German community, created a website detailing these allegations, including a disturbing account of Hashem demanding oral sex from a married woman as “forgiveness” for alleged sexual thoughts. The group’s sacred text, The Goal of the Wise, further delves into disturbing territory, claiming that in their version of paradise, “boys are ‘also for sex’ for both ‘men and the women'” and that “there is no right or wrong.” The control exerted by Hashem appears absolute. “Abdullah told me to put my arm in a cutting machine,” Mylan recounted. “He told another member to jump from a third-story building and someone else to jump into the fire.” Yasir also revealed an instance where Hashem allegedly instructed him and another member to murder someone. Franck corroborated this atmosphere of fear and obedience, stating that members are encouraged to report on each other, and those suspected of doubt are spied upon. The disappearance of Lisa Wiese, the German wife of Hashem’s brother, adds another layer of unease. She vanished in India in 2019 while traveling with one of Hashem’s closest disciples and has never been seen again. Yasir claims Wiese had become disillusioned with the group before her disappearance. The story takes an even more bizarre turn when examining the past of the two men at the helm of this alleged doomsday cult. Abdullah Hashem and Joseph McGowen met in high school in Mooresville, Indiana, bonding over filmmaking and esoteric interests. They even made a comedy film that played in local cinemas. Their shared passion led them down a peculiar path. In 2005, they infiltrated the Raelian movement, a UFO religion, under the guise of making a documentary. Their exposé led to a lawsuit from the Raelians. Undeterred, they went on to document Prophet Yahweh, a leader who claimed to summon UFOs. Their stated mission was to “debunk the false prophet, UFO phenomenon” and prevent people, especially children, from being “sucked in” by such groups. Hashem even declared, “We are like CIA agents for God; we’re on the front lines, and we have to do what’s necessary to expose these frauds.” However, around 2008, Hashem’s focus shifted towards conspiracy theories, producing films about reptilian shapeshifters and the New World Order. McGowen, at one point, seemingly had a falling out with Hashem, even warning of Hashem’s “God complex” in online posts. The trajectory took its most dramatic turn when Hashem left the U.S. for Egypt and became involved with Ahmed al-Hassan, a self-proclaimed messiah. McGowen eventually joined him. By 2015, Hashem had broken away to form his own group, the Black Banners of the East, eventually morphing into the Ahmadi Religion of Peace and Light. Now, the men who once sought to expose cults are accused of leading one themselves. Their past experience in understanding and documenting the inner workings of fringe religious movements may have inadvertently provided them with the very tools to build their own. The Ahmadi Religion of Peace and Light, despite its unorthodox beliefs that deviate significantly from traditional Islam, has gained a global following through sophisticated media outreach. However, their beliefs have also led to persecution in some Muslim countries. Adding another layer of concern is the group’s recent activity in the United States. They are registered as a religious organization in Nevada and have expressed interest in building a commune reminiscent of Rajneeshpuram, even discussing having their own police and weapons. The story of Abdullah Hashem and Joseph McGowen is a chilling cautionary tale. How did two young men dedicated to exposing what they saw as dangerous cults allegedly transform into the leaders of one themselves? As their movement continues to grow and their apocalyptic rhetoric intensifies, the world watches with growing unease at this doomsday cult seemingly taking over the world, one follower at a time.
The fight to protect children from irreversible medical procedures just gained a powerful new tool. Under President Trump, the Department of Health and Human Services (HHS) has established a critical whistleblower tip line aimed squarely at stopping the chemical and surgical sex changes being performed on minors.
This action directly enforces the President’s executive order, “Protecting Children From Chemical and Surgical Mutilation.” Concerned citizens, healthcare workers, and others now have a dedicated, official channel to report the administration of puberty blockers, cross-sex hormones, or sex change surgeries on children.
Standing Up for Whistleblowers and Religious Freedom
HHS isn’t just asking for reports; it’s promising protection for those brave enough to speak out. The department has clearly stated its commitment “to protecting whistleblowers to the full extent of the law.”
This promise is already being put into action. HHS recently launched a probe into a major children’s hospital, investigating allegations that it fired a nurse for exercising her federally protected conscience rights. The nurse reportedly requested a religious accommodation, refusing to administer puberty blockers and cross-sex hormones due to her deeply held beliefs about the sterilizing impact of these interventions on children.
Many believe the nurse involved is Vanessa Sivadge, formerly of Texas Children’s Hospital, who courageously testified before Congress this week about her experience.
Anthony Archeval, the Acting HHS OCR Director, affirmed the department’s resolve: “The Department will robustly enforce Federal laws protecting these courageous whistleblowers, including laws that protect health care professionals from being forced to violate their religious beliefs or moral convictions.”
Your Voice Matters: Report Concerns Now
This initiative provides a vital avenue for safeguarding children. If you have information about chemical or surgical interventions being performed on minors in violation of these protections, HHS encourages you to use the new system.
To learn more or to submit a confidential tip or complaint, visit the official HHS page:
This tip line represents a significant step in shielding vulnerable children from procedures the administration views as harmful and inappropriate for minors.
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