Kasiski enlisted in East Prussia’s 33rd Infantry Regiment on 20 March, 1823 at the age of 17. In May 1824, he was promoted to the rank of Master Sergeant, and eight months later was commissioned as a Second Lieutenant in February 1825. It took fourteen years to earn his next promotion when, in May 1839, he advanced to the rank of First Lieutenant. His next advancement was quicker, promoted to Captain in November 1842. Kasiski finally retired from active service with the rank of Major on 17 February 1852.

Between 1860 and 1868 he was the commander of a National Guard battalion.

In 1863, Kasiski published a 95-page book on cryptography, Die Geheimschriften und die Dechiffrierkunst (German, “Secret writing and the Art of Deciphering”). This was the first published account of a procedure for attacking polyalphabetic substitution ciphers, especially the Vigenère cipher (although it is possible Charles Babbage was already aware of a similar method but had kept it secret). The method relied on the analysis of gaps between repeated fragments in the ciphertext; such analysis can give hints as to the length of the key used. This technique is known as Kasiski examination.

The significance of Kasiski’s cryptanalytic work was not widely realised at the time, and he turned his mind to archaeology instead. The later years of his life were spent at Neustettin (Szczecinek); the 11th edition of Encyclopædia Britannica cited a scholarly article by Kasiski in its entry on the town. Historian David Kahn notes, “Kasiski died on May 22, 1881, almost certainly without realizing that he had wrought a revolution in cryptology” (The Codebreakers)

While studying mathematics at Poznań University, Rejewski had attended a secret cryptology course conducted by the Polish General Staff’s Cipher Bureau, which he joined full-time in 1932. The Bureau had achieved little success reading Enigma and in late 1932 set Rejewski to work on the problem. After only a few weeks, he deduced the secret internal wiring of the Enigma. Rejewski and his two mathematician colleagues then developed an assortment of techniques for the regular decryption of Enigma messages. Rejewski’s contributions included devising the cryptologic “card catalog,” derived using his “cyclometer,” and the “cryptologic bomb.”

Five weeks before the German invasion of Poland in 1939, Rejewski and his colleagues presented their results on Enigma decryption to French and British intelligence representatives. Shortly after the outbreak of war, the Polish cryptologists were evacuated to France, where they continued their work in collaboration with the British and French. They were again compelled to evacuate after the fall of France in June 1940, but within months returned to work undercover in Vichy France. After the country was fully occupied by Germany in November 1942, Rejewski and fellow mathematician Henryk Zygalski fled, via Spain, Portugal and Gibraltar, to Britain. There they worked at a Polish Army unit, solving low-level German ciphers. In 1946 Rejewski returned to his family in Poland and worked as an accountant, remaining silent about his cryptologic work until 1967.

She decides to leave it open, but locks the basement door and goes to bed. Her dog takes its customary place under her bed.

In the deep of night she awakens to a dripping sound coming from the bathroom. The girl is too scared to go check so she reaches her hand under the bed. She feels a reassuring lick from her dog and falls back to sleep. She reawakens to the dripping sound, reaches her hand down to the dog where she feels the reassuring lick and falls back to sleep. Once more, she awakens to the dripping sound. She reaches her hand down and feels the lick of her dog.

Now curious about the dripping sound, she gets up and slowly walks towards the bathroom, the dripping sound getting louder as she approaches. She reaches the bathroom and turns on the light. She is greeted by a horrific sight; hanging from the shower nozzle is her dog with its throat slit open and its blood dripping into the bathtub.

Something on the bathroom mirror catches her eye; she turns around. Written on the wall in her dog’s blood are the words “HUMANS CAN LICK TOO”.

In an alternative version of the story, the couple while driving through an unknown part of the country decide to stop the car in the middle of the woods at night because the man has to relieve himself. While waiting for her husband, the wife turns on the radio and hears about the escaped mental patient. she notices that her husband has not returned yet and is disturbed many times by a loud thumping onto the roof of the car. She eventually exits her car and sees the crazy man on the roof of the car holding her husband’s decapitated head in his hand and hitting the roof with it.

Following the reports of sewer alligators in the 1930s, the story has built up over the decades and become more of an contemporary legend. Many have even questioned the extent of truth in the original stories, some even suggesting it to be fiction and that Teddy May’s creative mind may have contributed to the tales. However, the story of the ‘Sewer Gator’ in New York City is well known and various versions have been told.

The original story was that poor families would return from vacation from Florida and ignore the laws in New York City, bringing alligators with them, as pet presents to their children. The time frame of this tradition is rather gray, but it has been suggested it originated in the late 1930s. When the alligators grew too large for comfort, the family would proceed to flush the reptiles down the toilet (although a ‘gator small enough to be flushed could hardly be considered “too large for comfort”!).

What happens next varies. The most common story is that the alligators survive and reside within the sewer and reproduce, surviving by feeding on rats and rubbish, growing to huge sizes and striking fear into sewer workers. In Robert Daley’s book, ‘The World Beneath the City’(1959), he comments that one night a sewer worker in New York City was shocked to find a large alligator swimming toward him. Weeks of hunting followed.

The Journal of American Folklore has this to say on the subject of May, ‘The World Beneath the City’ and Alligators in the Sewers:

In 1959 a book entitled The World Beneath the City was published by Lippincott. Written by Robert Daley, it is a history of the problems involved in the development of the network of utilities underneath Manhattan Island. And in the midst of the stories of engineering problems and political deals is a chapter entitled “Alligators in the Sewers” (see pp. 187-189). It is based on the author’s interviews with Teddy May, who had been Commissioner of Sewers in New York for some thirty years.

According to May, sewer inspectors first reported seeing alligators in 1935, but neither May nor anyone else believed them. “Instead, he set men to watch the sewer walkers to find out how they were obtaining whisky down in the pipes.” Persistent reports, however, perhaps including the newspaper item discovered by Coleman, caused May to go down to find out for himself. He found that the reports were true. “The beam of his own flashlight had spotted alligators whose length, on the average, was about two feet.”

May started an extermination campaign, using poisoned bait followed by flooding of the side tunnels to flush the beasts out into the major arteries where hunters with .22 rifles were waiting. He announced in 1937 that the ‘gators were gone. Reported sightings in 1948 and 1966 were not confirmed.

However, there is no mention of “blind, albino” alligators, and May suggests that the baby alligators were dumped down storm drains rather than “flushed down the toilet.”

In some versions the woman stops for gas, and the attendant asks her to come inside to sort out a problem with her credit card. Inside the station, he asks if she knows there’s a man in her back seat.

The story is often told with a moral. The attendant is often a lumberjack, a trucker, or a scary-looking man; someone the driver distrusts without reason. She assumes it is the attendant who wants to do her harm, when in reality it is he who saves her life.

As a result of this urban legend, some people became paranoid and would check their backseats before entering their cars. However, it would be unlikely for an adult to hide in the backseat of a car without being noticed straight away by the driver.

Bloody Mary Worth is typically described as a child-murderer who lived in the local city where the legend has taken root years ago. There is often a specific local graveyard or tombstone that becomes attached to the legend.

On the other hand, various people have surmised that the lore about taunting Bloody Mary about her baby may relate her tenuously to folklore about Queen Mary I, known in history by the sobriquet “Bloody Mary”. The queen’s life was marked by a number of miscarriages or false pregnancies. Had Mary I successfully borne a child, this would have established a Roman Catholic succession in the English monarchy and episcopacy and threatened the continuance of her religious persecutions after her death. Speculation exists that the miscarriages were deliberately induced. As a result, some retellings of the tale make Bloody Mary the queen driven to madness by the loss of her children. It is likely, however, that Queen Mary I provided only her nickname to the Bloody Mary of folklore. She is also confused in some tellings of the story with Mary, Queen of Scots.

The mirror ritual by which Bloody Mary is summoned may also relate to a form of divination involving mirrors and darkness that was once performed on Halloween. While as with any sort of folklore the details may vary, this particular tale encouraged young women to walk up a flight of stairs backwards, holding a candle and a hand mirror, in a darkened house. As they gazed into the mirror, they were supposed to be able to catch a view of their future husband’s face. There was, however, a chance that they would see the skull-face of the Grim Reaper instead; this meant, of course, that they were destined to die before they married.

Discussing, tracking, and analyzing urban legends has become a popular pursuit. It is the topic of the Usenet newsgroup, alt.folklore.urban, and several web sites, most notably snopes.com.

The United States Department of Energy had a service called Hoaxbusters that dealt with all sorts of computer-distributed hoaxes and legends. This service has since been discontinued.

Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed feature re-enactments of urban legends detailing the accounts of the tales and (typically) later in the show, these programs reveal any factual basis they may have.

Since 2004 the Discovery Channel TV show MythBusters has tried to prove or disprove urban legends by attempting to test them or reproduce them using the scientific method.

The term urban myth is preferred in some languages such as Mexican Spanish, where conventional coinage is “mito urbano” rather than “leyenda urbana.” In French, urban legends are usually called rumeurs d’Orléans (“Orleans rumours”) after Edgar Morin’s work. “Légende contemporaine” is an acceptable translation of the English idiom, instead of “légende urbaine”, which is an improper and meaningless verbatim translation, though used by some French sociologists or journalists. But neither expression is commonly used: for ordinary French people, the more genuine terms rumeur or canular (hoax), not to mention more colloquial and expressive words, describe this phenomenon of “viral spread tall story” properly enough.

Some scholars prefer the term contemporary legend to highlight those tales with relatively recent or modern origins. Of course, an eighteenth-century pamphlet alleging that a woman was tricked into eating the ashes of her lover’s heart could be described as a contemporary legend with respect to the eighteenth century.