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15 Facts About 'The Year Without a Summer'

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The history of natural disasters is peppered with storms, floods, and even asteroids, but some of the most fascinating disasters came from deep within the Earth itself thanks to volcanoes. Eruptions like the one that buried Pompeii, Italy, are prominently featured in grade school history lessons, but few volcanoes had such a dramatic and devastating impact as that of Mount Tambora. This volcano produced such a violent eruption in 1815 that it shielded the Earth from the intense summer sunlight, leading to 1816 becoming “The Year Without a Summer.”


During the April 1815 eruption, the volcano ejected billions of tons of gas and debris into the atmosphere. Much of the heavier ash and debris fell on the islands around Tambora, but a significant amount wound up in the atmosphere, spreading around the world and partially blotting out the sun for months after the event. The eruption itself killed tens of thousands—if not hundreds of thousands—of people in the resulting pyroclastic flows, choking ashfalls, and tsunamis.


Indonesia is home to some of the busiest geological activity in the world. The eruption of Indonesia’s Krakatoa on August 27, 1883, is one of the most infamous volcanic disasters in recorded history, killing tens of thousands of people and affecting weather around the world for months after the eruption. However, just a few decades before it, Mount Tambora unleashed an eruption worse than Krakatoa, Washington’s Mount Saint Helens, and even Pompeii’s Vesuvius. 

Tambora registered a VEI-7 on the Volcanic Explosivity Index, a metric that measures the size of volcanic eruptions on a scale from VEI-0 (non-explosive) to VEI-8 (megacolossal). Krakatoa measured a VEI-6, while Mount St. Helens and Vesuvius both rated a VEI-5. 


We’re familiar with the greenhouse effect, where certain gasses and particulates in the atmosphere can trap heat and cause global temperatures to tick upward, but volcanic eruptions can cause the opposite effect.  There are two main mechanisms for this: the first is that the particulates ejected by volcanoes can act to reflect sunlight, allowing less solar radiation to reach the surface, keeping global temperatures lower than they would be under normal conditions. The result is a volcanic winter, similar to the much-feared “nuclear winter” that served as a major theme in 20th century science fiction. But particulates only last in the atmosphere for a couple of days. Far more important is the sulfur dioxide that also comes with eruptions. Sulfur dioxide gets converted into sulfuric acid, which then forms aerosols high up in the atmosphere that also serve to block incoming solar radiation for several years after the eruption.


The volcanic winter that followed Mount Tambora’s historic eruption devastated communities around the world. Ironically, the volcanic winter effect was most heavily felt during the summer months, especially in eastern North America. Residents reported heavy snow falling as late as the middle of June in the northeastern United States, with one report indicating as much as half a foot of snow on June 6, 1816


The sudden drop in temperatures wreaked havoc on agriculture around the world. In addition to heavy frosts and freezes all but destroying crops in the United States, cold and wet conditions also killed the harvest in Europe and Asia. The widespread crop failures around the world led to famine in many regions of the world, costing countless lives. 


Not only did the eruption leave weather disasters and famine in its wake, but the combination of the two effects also produced an undesirable result: disease. The cholera epidemic that became the scourge of the 19th century likely began in the wake of Mount Tambora’s eruption, killing millions of people, but it also helped bring us much closer to modern medicine. 


The gloomy weather in Europe during the Year Without a Summer prevented tourists from enjoying a quiet vacation during the usually-warm months. One group of literary legends—including Percy Shelley and Mary Wollstonecraft Godwin (later Mary Shelley), Lord Byron, and John Polidori—took a trip to Lake Geneva in the summer of 1816 and wound up indoors most of the time due to the chilly, rainy conditions. It was during this outing-turned-staycation that Mary Shelley started what became her classic novel Frankenstein; or: The Modern Prometheus, and John Polidori was inspired to write The Vampyre, which later influenced Bram Stoker's Dracula.


Chichester Canal circa 1828 by J.M.W. Turner via Wikimedia Commons // Public Domain

Brilliant sunsets are often the result of sunlight refracting through moisture in the atmosphere, leading to vivid displays of warm colors that often balance against a darkening sky. Particulates in the atmosphere such as dust and volcanic ash can create even more vivid sunrises and sunsets, the latter causing these phenomena to linger for many months after such an eruption. These dazzling sights often inspire wondrous paintings in the time after events like the eruption of Tambora, including the 1828 Turner painting Chichester Canal.


One of the more unusual effects of the temporary climate change brought about by Mount Tambora’s eruption is that it may have indirectly led to the creation of the Mormon religion. Mormon founder Joseph Smith’s family was one of thousands that left Vermont during the freakishly cold summer of 1816. The Smith family subsequently settled in New York, where a teenage Joseph would go on to experience the events that led to his publication of the Book of Mormon


When crops failed as a result of the extreme weather in 1816, it wasn’t only humans that suffered without food. The failed harvests sent the price of oats soaring, making it harder and more expensive for individuals to afford to keep horses for transportation. Looking for a new way to get around, Karl Drais invented a device called a “Laufmaschine,” or a “running machine.” The contraption is very similar to the bicycle we know and love today—instead of using pedals, however, you operated it with your feet Fred Flintstone-style. 


We don’t normally think of leaders of the United States as individuals without money—especially in current times, it’s common for candidates to require vast personal wealth in order to seek the highest office in the land. In the early days of the United States, however, this wasn’t always the case. Thomas Jefferson lived most of his life deeply in debt, and the summer of 1816 didn’t help. That year’s extreme weather caused Jefferson’s crops to fail for several years afterward, heavily contributing to the Founding Father’s already-considerable debt. Jefferson never recovered financially, and he lived the waning years of his life in debt that would equal millions of dollars in 2016.


Weather exists as nature’s way of trying to balance out the atmosphere. When one part of the world experiences extreme weather, somewhere nearby is often experiencing the opposite weather to balance it out. When much of the world experienced a cool-down in the wake of Mount Tambora’s eruption, the Arctic warmed up, and it warmed up enough that it cleared the sea ice and allowed British explorers to map out the area and hunt for the Northwest Passage.


One of the major causes for the drug trade around the world is poverty—when there’s no other way to make money, selling drugs is a profitable draw for many people. After the crops failed in 1816, farmers in places like China were forced to begin growing opium in order to make money. This opium production led to a boom in the opium trade that still exists today.


Thankfully, such a dramatic change in global climate didn’t last very long. The effect of the global cooldown only stuck around for a couple of years after the eruption. Once the particles in the atmosphere began to mix out and settle back to the surface, the amount of solar radiation reaching the surface began to return to normal, allowing weather to mostly return to normal around the world. 


The proliferation of television shows depicting doomsday scenarios of “supervolcanoes” erupting has led to concern that we’re at risk for another eruption on the scale of Tambora (or even larger). The USGS says that the risk of an eruption at the much-discussed Yellowstone Caldera, for instance, is exceedingly small, many fractions of one percent per year. If we were to experience an eruption like Tambora in modern times, the results would be catastrophic. The global population has dramatically risen by billions of people over the past 200 years, and the consequences of such an eruption occurring in modern times would lead to unimaginable death and devastation. In addition to the eruption itself, simple activities like air travel would grind to a halt as volcanic ash can seize jet engines and cause planes to crash. The global climate change would result in outbreaks of famine and disease practically unseen in modern times.  

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Watch Plastic Skeletons Being Made in a 1960s Factory
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The making of human teaching skeletons used to be a grisly affair, involving the manipulation of fresh—or not-so-fresh—corpses. But as this video from British Pathé shows, by the 1960s it was a relatively benign craft involving molded plastic and high temperatures, not meat cleavers and maggots.

The video, accented by groan-worthy puns and jaunty music, goes inside a factory in Surrey that produces plastic skeletons, brains, and other organs for use in hospitals and medical schools. The sterile surroundings marked a shift in skeleton production; as the video notes, teaching skeletons had long come from the Middle East, until countries started clamping down on exporting human remains. Before that, human skeletons in Britain and the United States were often produced with a little help from grave-robbers, known as the Resurrection Men. After being dissected in anatomical classes at medical schools, the stolen corpses were often de-fleshed and transformed into objects for study. The theft of these purloined bodies, by the way, started several of America's first riots. Far better they be made out of plastic.

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Assault, Robbery, and Murder: The Dark History of "Bedsheet Ghosts"
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Wearing his finest black outfit, Francis Smith stared nervously at the three judges in London’s main criminal courthouse. A mild-mannered excise tax collector, Smith had no known criminal history and certainly no intention to become the centerpiece of one of 19th century England’s most unusual murder trials. But a week earlier, Smith had made a criminally foolish mistake: He had shot and killed what he believed to be a ghost.

The spectators inside the courthouse sat hushed as the prosecutor and a cross-examiner questioned about half a dozen eyewitnesses. Each person had seen Smith in the village of Hammersmith (now a part of London) the night of the crime, or they had previously seen the ghost that Smith was zealously hunting. One such eyewitness, William Girdler, the village night-watchman and Smith’s ghost-hunting partner, had not only seen the white-sheeted specter lurking across the street—he had chased it.

“When you pursued it,” the cross-examiner asked, “how did it escape?”

“Slipped the sheet or table-cloth off, and then got it over his head,” Girdler responded. “It was just as if his head was in a bag.”

“How long had the neighborhood been alarmed with its appearance?”

“About six weeks or two months.”

“Was the alarm great and general?”

“Yes, very great.”

“Had considerable mischief happened from it?”

“Many people were very much frightened.”

Girdler was telling the truth. The people of Hammersmith had reported seeing a ghost for weeks now, and they were terrified: The specter was verifiably violent. It assaulted men and women, and during its two month campaign of harassment and intimidation, it had successfully evaded capture. Rumors swirled that it could manifest from graves in an instant, and sink back into the mud just as quickly. At the time, the magazine Kirby’s Wonderful and Scientific Museum reported that the ghost was “so clever and nimble in its retreats, that they could never be traced.”

When Ann Millwood took the stand, the cross-examiner asked if she was familiar with these reports.

The Hammersmith Ghost.
The Hammersmith ghost

“Yes, I heard great talk of it,” Millwood explained, “that sometimes it appeared in a white sheet, and sometimes in a calf-skin dress, with horns on its head, and glass eyes.” That wasn’t all. The ghost also reportedly took the shape of Napoleon Bonaparte; other accounts said that its eyes radiated like glow-worms and that it breathed fire.

It must have been incredibly difficult for Millwood to describe the ghost’s appearance, especially in front of a public audience. The ghoul she characterized looked nothing like her late brother Thomas, the young man whom Francis Smith had mistakenly murdered.


In 19th century Britain, seeing a ghost—at least, a person dressed up as one—was not uncommon. Ghost impersonating was something of a fad, with churchyards and cobblestoned alleyways regularly plagued by pranksters, louts, and other sheet-wearing hoaxsters who were up to no good.

Historian Owen Davies tracks the origin of ghost impersonators in his wide-ranging book, The Haunted: A Social History of Ghosts, tracing the first reports of fake ghosts to the Reformation, when critics of Catholicism accused the Church of impersonating the dead to convert doubters. (According to one account by the reformer Erasmus, a priest once fastened candles to a cast of crabs and released them in a dark graveyard in hopes of imitating the lost, wandering souls of purgatory.)

But for most ghost impersonators, candle-strapped crustaceans were unnecessary; all you needed was a white sheet. Up until the 19th century, the bodies of the poor weren’t buried in coffins but simply wrapped in fabric—sometimes the sheet of the deathbed—which would be knotted at the head and feet. Ghost impersonators adopted the white sheet as their de facto wardrobe as early as 1584, when Reginald Scott, a member of parliament and witchcraft aficionado, wrote that, “one knave in a white sheet hath cozened [that is, deceived] and abused many thousands that way.” It’s from this practice that the trope of a white-sheeted ghost originated.

Seventeenth and 18th century Britain are sprinkled with accounts of phony phantoms. Take Thomas Wilmot, a famed crook and highwayman who once disguised himself as a spirit to steal money. (His appearance—chalked-up skin and a sheet-bound head—sent a table of gamblers scrambling for an exit. Wilmot pocketed the cash they left on the table.) And by the 1760s, so many white-sheeted pranksters were prowling in cemeteries that annoyed citizens were paying bounties to get rid of them. According to the Annual Register, one ghost in southern Westminster “struck such terror into the credulous inhabitants thereabouts, that those who could not be brought to believe it a ghost, entered into a subscription, to give five guineas to the person, who would seize him.”

These pranks had consequences. In 1792, a ghost impersonator in Essex spooked a farm-worker steering a wagon; the horses jumped, the driver tumbled, and his leg was crushed by one of the wagon’s wheels. He died from his injuries. Twelve years later, soldiers in London’s St. James’s Park spotted the specter of a headless woman, an event that authorities took very seriously, if only because it was distracting—and reportedly harming—its security guards. In the 1830s, a ghost impersonator was tried for manslaughter because he literally frightened an 81-year-old woman to death.

It was dangerous for the so-called ghosts, too. In 1844, six men chased a ghost impersonator and beat him so badly that he had to visit the hospital. In 1888, a mob of 50 villagers—all armed with sticks—surrounded a “ghost” and only released him after he agreed to donate money to a local infirmary. (Some ghost-busts startled investigators for other reasons: Davies writes that, in 1834, an investigation of an unoccupied haunted house revealed “nothing more than some boisterous love-makers.”)

Like many other pastimes in 19th century Britain, ghost impersonating was a gendered activity: Women, especially young female servants, were often restricted to mimicking poltergeist activity indoors—rapping on doors, moving furniture, throwing rocks at windows—while the sheet-wearing hijinks were reserved for young men who, far too often, had scuzzy intentions.

Most accounts of ghost impersonating, both modern and historical, gloss over the fact that men often used their ghostly cover to intimidate, harass, sexually assault, and even rape women. In his precise and critical account of ghost impersonators, Spirits of an Industrial Age, the historian Jacob Middleton argues that ghost impersonating was not only the domain of juvenile pranksters, but also that of sexual predators. This was made most painfully clear during the 1830s, the height of hauntings by “Spring-Heeled Jack.”

Spring-Heeled Jack.
Spring-Heeled Jack
Wikimedia Commons // Public Domain

Every day, London’s women had to contend not only with the persistent threat of cads and street harassers, but also with men the press dubbed “Monsters,” menaces who stalked, grabbed, groped, slashed, and stabbed women in the breasts and buttocks. These criminals were piquerists, people who took sexual pleasure in piercing the skin of women, and a spate of attacks in the 1780s put all of London at unease. In the early 1800s, these boors started to take cover by dressing as ghosts. Spring-Heeled Jack, called a “monster in human form,” was among them: Hiding in alleyways after sunset, he would seek lone women, knock on their doors, and attempt to tear away their clothes with hooks. Thanks to London’s sensationalist press, tales of Spring-Heeled Jack would bloat into urban legend.

But even before Spring-Heeled Jack, on a normal evening, the women of Hammersmith were justified in feeling worried about stepping outside after dark. Organized police forces were a relatively new idea in Great Britain, and solitary neighborhoods such as Hammersmith were protected by little more than a roving constable or watchman. Reports of the Hammersmith ghost intensified that anxiety. (The community's men weren’t much help. As the Morning Post reported, “[The ghost] was seen on Monday evening last pursuing a woman, who shrieked dreadfully. Although there were four male passengers in the stage coach, which passed at the time, not one durst venture to the rescue of the distressed female.”) It wasn’t until weeks of attacks that bands of locals, their bellies sloshing with ale supplied by the nearest public house, began taking to the streets to stop the menace.

It was at the intersection of these two sad facts that the tragedy at Hammersmith unfolded: Francis Smith went out on January 3, 1804 to catch a ghost, while Thomas Millwood went out to ensure that his wife, who was walking home alone in the dark, did not meet one.


Thomas Millwood was told he resembled the Hammersmith ghost. A bricklayer, Millwood wore a white jacket, white trousers, and a white apron, an ensemble that scared a carriage-riding couple one dark Saturday night. When the passerby exclaimed to his wife, “There goes the ghost!” Millwood turned and uncorked a few colorful and unprintable words, asking if the man wanted “a punch in the head.”

After the incident, a family member named Phoebe Fullbrooke implored Millwood to change his wardrobe at night. “Your clothes look white,” she said. “Pray do put on your great coat, that you may not run any danger.” Millwood mumbled something about how he hoped the town’s vigilantes would catch the ghost, but he neglected the advice and continued walking home in his white work clothes.

A few nights later, Francis Smith and William Girdler went ghost hunting.

Compelled by reports of the ghost’s violence, the men carried firearms. Hammersmith’s spirit had choked a man and the village swirled with rumors that it had even attacked a pregnant woman who later died of shock. According to one report, the apparition caused “so much alarm, that every superstitious person in that neighborhood had been filled with the most powerful apprehensions.” But superstitions mattered little. Ghost or not, there was undoubtedly a public menace in Hammersmith, and people wanted it gone. A bounty of 10 pounds would be awarded to anybody who caught it.

A depiction of Francis Smith hunting the Hammersmith ghost in 'The Newgate Calendar.'
A depiction of Francis Smith hunting the Hammersmith ghost in The Newgate Calendar.
Wikimedia Commons // Public Domain

That same night, Thomas Millwood stopped at his father’s house and began chatting with his sister Ann. Sometime between 10 and 11 p.m., she suggested he leave and escort his wife, who was still in town, back home. “You had better go,” Ann said. “It is dangerous for your wife to come home by herself.” Millwood agreed and stepped outside, wearing his white bricklayer’s clothes. He didn’t know that he was walking down the same unlit lane as Francis Smith, shotgun in tow.

When Smith spotted the white figure gliding in his direction, he lifted his fowling piece to his shoulder and yelled, “Damn you, who are you? Stand, else I’ll shoot you.” The air stood silent. He yelled a second time and stared down the barrel. Not hearing any response, Smith fired.

Millwood’s sister heard the gunshot and screamed for Thomas, but, like Smith, she heard no response. She later found her brother lying face up on the dirt lane, his face stained black with gunpowder, his white clothes stained red.


The Caledonian Mercury reported the sad news later that week: “We have to announce to the public an event, in some of its circumstances so ludicrous, but in its result so dreadful, that we fear if the reader should even laugh with one side of his mouth, he must of necessity cry with the other.”

The moment the smell of spent gunpowder hit his nose, Smith knew he’d made a mistake. Millwood had been killed instantly; the shot entered his lower left jaw and exited through the back of his neck. Smith barged into the White Hart pub in visible distress, possibly in shock, and waited to be arrested. One week later, he stood trial at London’s Old Bailey courthouse. The jury deliberated for 45 minutes before returning with a conviction of manslaughter.

The three judges rejected the sentence.

“The Court have no hesitation whatever with regard to the law,” Justice Rooke exclaimed, “and therefore the verdict must be—‘Guilty of Murder’ or ‘a total acquittal from want to evidence.’” In other words, the jury could not be wishy-washy. Smith was either guilty of murder, or not guilty of murder—the jury needed to decide.

Within minutes, Smith was convicted of murder. He was sentenced to hang the next Monday; his body would be dissected in the name of science.

Reports of Smith’s trial were lurid. As the Newgate Calendar tells it, “When the dreadful word ‘Guilty!’ was pronounced [Smith] sank into a state of stupefaction exceeding despair.” His feelings were likely intensified by the admission of John Graham, a Hammersmith shoemaker who days earlier admitted to starting the Hammersmith ghost hoax. (Graham began impersonating the specter to scare his apprentices, who he complained were filling his children’s heads with nonsense about ghosts. Unfortunately, his prank appears to have inspired violent copycats to engage in what the Caledonian Mercury called “weak, perhaps wicked frolic.”)

In the end, Smith would be lucky. His sentence was sent to His Majesty King George III, who not only delayed the execution but eventually granted Smith a full pardon.

The Hammersmith ghost trial, however, would haunt England’s legal system for almost another two centuries. Smith’s case would remain a philosophical head-scratcher: If somebody commits an act of violence in an effort to stop a crime from occurring—only to realize later that they were mistaken and that no crime was being committed—is that person still justified in using violence? Or are they the criminal? British law would not be make room for this gray area until the 1980s.

Meanwhile, the tragedy in Hammersmith failed to deter England’s many ghost impersonators. Pranksters and creeps alike continued wearing bedsheets in dark cemeteries and alleyways for almost another century. In fact, the ghost of 1803 and 1804 would not be the last specter to haunt the village of Hammersmith. Two decades later, a ghost would return. But this time, villagers whispered rumors that this haunting was real, caused by the angry soul of a white-clad bricklayer named Thomas Millwood.


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