447 years ago, in an event that seems less like real history and more like a Monty Python sketch, a small band of men actually stole the Crown Jewels of England from the Tower of London. And—this is the crucial part—they came within inches of escaping with them. If the timing had been a little different, if a few strokes of luck had gone their way, there might have been a baffled monarch and a rather sheepish set of guards explaining how the nation’s most prized possessions had just walked out the front gate. The tale of this audacious robbery is remarkable enough on its own. But the problem with simply telling the story is that you can’t do so without talking about the man who orchestrated it. And once you start explaining his  story, you quickly realise that Captain Thomas Blood might just be the most astonishing rogue ever to have lived. Without exaggeration, this was a man who, in a whirlwind decade, managed to be a soldier, magistrate, spy, revolutionary, action hero, religious extremist, con artist, master of disguise, highwayman, kidnapper, secret agent, criminal mastermind, and silver-tongued escape artist. He is, quite frankly, a bafflingly ridiculous combination of James Bond, Keyser Söze, Captain Jack Sparrow, and Professor Moriarty. So, let’s dive into the absurdly eventful life of Captain Thomas Blood – the man who stole the Crown Jewels and somehow got rewarded for it. A Name That’s Not Made Up First off, let’s address the elephant in the room. Yes, his surname really was Blood. No, it wasn’t something he invented to sound more intimidating. The Blood family were well-established Protestant Anglo-Irish landowners in County Clare, respected members of society with a long history of service to the English crown. His father has been described as everything from a wealthy blacksmith to a steel mill owner to a landlord, so we can safely assume he was at least  fairly well off. Thomas Blood was born in Clare around 1618, but he was raised and educated in Lancashire, England. This is important because, while he is often referred to as an Irish rogue, he was Anglo-Irish. He likely considered himself part of a greater British kingdom, much like later figures such as the Duke of Wellington. So, while he was certainly proud of his Irish heritage, it’s doubtful he would have thought of himself as separate from England. The War Hero Turned Revolutionary Like many young men of his time, Blood’s early years were shaped by the English Civil War. When hostilities broke out in 1642, he initially supported the Royalist cause. However, he then did something that should have been a warning sign to everyone: he changed sides . The common assumption is that he saw the Royalists losing and decided to hedge his bets. But a more plausible reason is that his father-in-law, an MP for Liverpool, was a staunch Parliamentarian and might have convinced him that the other side was in the right. Whatever the case, Blood proved himself an effective soldier, rising to the rank of Captain in Oliver Cromwell’s New Model Army. For his service, he was rewarded with land and a position as a magistrate, setting him up for a comfortable life. He settled down, married an Englishwoman named Margaret Holcroft, and had at least five children. He seemed destined for a peaceful existence. Then, in 1660, the monarchy was restored, and everything went sideways. Regime Change and Revenge Plots When Charles II took the throne, he wasn’t exactly in a forgiving mood towards those who had supported the Commonwealth. Blood fled to Ireland, trying to keep a low profile. But then the king passed an Act of Settlement that stripped former Parliamentarians of their land and gave it back to the Royalists. Suddenly, Blood was 44 years old, bankrupt, and seething with rage. Instead of, say, trying to start a business or moving to a quiet village, Blood did what any sensible person would do in his situation: he plotted to kidnap and ransom the Lord Lieutenant of Ireland, James Butler, the Duke of Ormonde. The plan was to storm Dublin Castle, seize Ormonde, and hold him for ransom. This, of course, did not go well. Government spies were onto him, the plot was foiled, and Blood was forced to flee into the Irish countryside, living as a fugitive. He became a master of disguise, spending time as a Catholic priest, an Anabaptist preacher, and even a Quaker, constantly evading capture. Eventually, he managed to escape to the Netherlands, where he immediately ingratiated himself with powerful figures in the Dutch Republic—because of course he did. A Spy, A Kidnapper, and a Not-So-Great Assassin During his time in Holland, Blood reportedly worked for the Dutch as an informant against England. When war broke out between the two countries, he was smuggled back into England, where he promptly made contact with radical groups plotting another uprising. One of Blood’s favourite pastimes seemed to be kidnapping, and in 1670, he tried again—this time targeting his old enemy, the Duke of Ormonde. Blood and his gang ambushed Ormonde’s coach in London, overpowered his guards, tied him up, and attempted to drag him to the gallows at Tyburn for an impromptu execution. Unfortunately for Blood, Ormonde managed to escape, and the plot fell apart. Still, Blood and his men vanished into the night like criminal masterminds. But his greatest crime was yet to come. The Duke of Ormonde The Heist of the Crown Jewels In May 1671, Blood came up with his most daring scheme yet: stealing the Crown Jewels from the Tower of London. His plan was laughably audacious. OK so this was the plan. Blood would don a new disguise- in this case he would pose as a doctor of divinity with a middle aged wife. He recruited an actress to pose as his wife (as his real wife was by now living up with her family in Lancashire and apparently unwell). The couple would visit the Tower of London (which was allowed) posing as a respectable member of the public and ask to see the Crown Jewels. Understand the Crown Jewels at the time were brand new. Oliver Cromwell had destroyed the old Crown Jewels some years previously, and James II had had this new set remade for his coronation. They were actually kept in a store room behind an iron grill; the man charged with protecting them (called Talbot Edwards) could earn some money on the side allowing people gaze at them from behind the grill. When visiting Edwards, the actress would fake feeling unwell. Blood would asked for help. If they were lucky, Mrs Edwards would offer to help her. Either way, Edwards would help the wife and Blood would act grateful and tell the Edwards what awesome people they were and above all that he owed them for this kindness. Then after a bit, they would leave. The plan was to then wait a few days and have Blood would turn up at Edwards house with four pairs of expensive white gloves as a gift to thank Mr & Mrs Edwards for their kindness and use this to begin a friendship with the couple. Blood was to gain the trust of the Edwards family and to seriously build upon it. He was to even arrange for an engagement between Edwards daughter and an imaginary son. Basically, he quickly became a close friend of the family. When this was done the final stage of the robbery was to go into effect. Late one evening, Blood was to turn up and say he had two friends visiting him and the friends had to return home early the next morning and would Edwards be willing to allow his friends just come have a quick look at the Crown Jewels- yes it was late, but it would be such a favour.. When Edwards agreed, Blood would turn up a little bit later with his 'friends' (actually a silk-dyer from Southwark called Parrot and his son in law Tom Hunt), with another member of the team (a young man called Richard Holloway) waiting outside with getaway horses. Chances are these guys were the crew who had tried to kidnap Ormonde. The plan was to have Edwards open the room with the Jewels in, subdue him, snag the Crown Jewels, and make a break for it. This was the plan. And on May 9th 1671? The whole plan came together. Perfectly. Right up until the last minute. Parrot, Hunt and Blood got into the room; their definition of subduing Edwards however, was to throw a blanket over him, smash him on the head with a huge mallet and stab him with stiletto knives a few times. They were not pissing around. They then discovered that the Jewels were too bulky to easily carry. So Parrot began sawing the Rod in half; Blood took the mallet and beat the Crown down flat so he could hide it under his cloak and Hunt took the Royal Orb and stuffed it down his trousers. Supposedly according to some, they were having to shove gem stones into their boots in a mad rush to grab it all before fleeing. Unfortunately, at the exact time this was happening Edward's eldest son, Wythe, was returning home after a decade or so serving in the armed forces; young Wythe was coming back with his commanding officer (one Captain Beckman) and they happened to arrive JUST as Blood and Parrot and Hunt were leaving. At the same time, Edwards recovered and began screaming and his daughter began screaming and the thieves panicked and ran. A mad chase started. Remember Edwards home was within the confines of the Tower of London. Blood and his crew still had to get passed two gates to get to the getaway horses. Both were guarded by armed soldiers. Now being chased, Blood and co had to fight their way out. They came to the first gate and the soldier on duty moved to intercept them. Blood pulled a gun and shot. The bullet missed but the soldier threw himself prone and the three thieves ran past him. As they came to the second gate the soldier there saw them but made no move to stop them. He had just seen what appeared to be the first guard shot dead, so while he fired his rifle at the robbers, he missed and let them past... Blood and his team had made it out of the castle and onto the drawbridge... when Captain Beckman (who had been chasing him since he burst out of Edwards house) caught up with him... Blood pulled a second pistol, aimed it at the captains head and fired. Blackman ducked under the shot and tackled Blood causing the now flat Crown to fall onto the floor... Parrot was seized and Hunt was only spared being run through with a sword wielded by Edwards son by Beckman clearly wanted them all alive... Eventually after a prolonged fist fight, Blood surrendered and was arrested. The Prisoner Captain Thomas Blood was now locked up in the self-same Tower of London. This has to be it we think. His extraordinary adventure now has to end? Years on the run, wanted for a host of crimes, and now this? Blood however refused to talk to anyone. Anyone that is, except the King himself. Which was of course absurd. There is no way King Charles II, King of England and Scotland would ever agree to meet this known revolutionary/spy/duelist/thief right? Well, not unless the kings favourite, the 2nd Duke of Buckingham was basically telling the king, 'Look, you simply have to meet this guy- he is unbelievable' non stop for months. Eventually the king relented and Blood was brought in chains to meet the King and Prince Rupert as well as others. King Charles II The Greatest Trick the Devil ever pulled... What happens next is truly extraordinary. Blood impressed the King so much that Charles II forgave him. He not only forgave him- he offered him lands worth 500 pounds a year in income. He not only gave him that, he gave him a pension which by itself would have been enough for him to live comfortably on. By comparison Talbot Edwards received £300 in compensation and even that wasn't paid fully. To say the Duke of Ormonde was disgusted by this, would be an understatement. Instantly the treatment of Blood caused huge gossip around London. How the hell did he get away with this? And the theories abounded. Some said it was his funny/roguish demeanour; he had joked with James, and his charismatic manner won the king over. Others that the King was worried that executing Blood would cause a revolt. But in truth one has to ask- given that every single one of his schemes had failed, given that he was always loyal to Buckingham? That behind the scenes Blood was identified as a secret agent, an agent provocateur, working for the English crown to infiltrate and subvert the many and varied threats against the newly restored monarchy. Perhaps he was rewarded for a decades hard work as a double agent, seemingly walking between the raindrops, and living a life shrouded in shadow. It's not all this stuff we know about him that was the key to his story- but the huge mysterious gaps in his tale. Whatever the true reason, Blood had gone from criminal to mythic figure in a day. The Legend Captain Thomas Blood spent the next decade or so basically as a charismatic member of the royal court. He specialised in being available for people who wished to petition the king, gaining influence and favour. In the end he seems to have fallen foul of court politics and eventually the Duke of Buckingham turned against him. Blood was jailed because of a £10,000 law suit unleashed upon him by his former patron and while released on bail, suddenly got sick and died on Wednesday August 24th 1680. And thus the story ends. Actually it doesn't. You see this is Thomas Blood we are talking about here. And by now his exploits were well known. And people began asking- 'wait a second; he suddenly gets sick and dies JUST as he was about to get hit by a massive law suit? Are you sure he is actually dead?' So great was the skepticism, so famed with his skill at deception, that eventually they decided to check. So they dug him up just to make sure he had really, finally died... The body was his. Secure in the knowledge that Blood was finally, unable to give them the slip anymore, they returned him to the ground and his epic tale finally ends.

Before European contact reshaped the continent and its many cultures, Native American societies offered a markedly different view of gender—one rooted not in binaries or conformity, but in spiritual fluidity and communal respect. Contrary to the rigid gender norms that would be imposed later, Indigenous communities throughout North America recognised, honoured, and even celebrated what we might today refer to as gender diversity. Rather than forcing individuals into fixed male or female roles, Native societies accepted that gender could exist along a spectrum. The term “Two Spirit,” a modern pan-Indigenous phrase coined in 1990, attempts to encapsulate a wide variety of traditional understandings of people who embody both masculine and feminine traits. This concept is not new. It is rooted in centuries of cultural practices and spiritual beliefs in which gender-variant individuals played essential roles. In fact people who had both female and male characteristics were viewed as gifted by nature, and therefore, able to see both sides of everything. According to Duane Brayboy, writing in  Indian Country Today , all native communities acknowledged the following gender roles: “Female, Male, Two Spirit Female, Two Spirit Male and Transgendered.” He goes on to describe how: “Each tribe has their own specific term, but there was a need for a universal term that the general population could understand. The Navajo refer to two spirits as nádleehí (one who is transformed); among the Lakota is winkté (indicative of a male who has a compulsion to behave as a female), niizh manidoowag (two spirit); in Ojibwe, hemaneh (half man, half woman), to name a few.” A World Without Gender Roles In many Native American societies, value was placed not on conformity to masculinity or femininity, but on a person’s contributions to the tribe. People were recognised for their skills, talents, wisdom, and spirit, not their adherence to gender expectations. Tasks were not strictly divided along gendered lines, and children were often raised without the imposition of gender-specific roles. Their clothing was typically gender-neutral, and their path in life—whether as a warrior, healer, cook, or leader—was guided by their calling rather than social prescription. Gender identity and sexual orientation were largely considered private matters. There were no terms akin to “homosexual” or “transgender” in pre-contact Indigenous lexicons in the way Western societies define them today, though the experiences and roles these terms try to describe were recognised and respected in many Indigenous cultures. The Reverence of Two Spirit People People who embodied both male and female characteristics were not seen as anomalies or misfits. They were seen as spiritually gifted, often believed to possess the rare ability to perceive the world through dual lenses. According to Indian Country Today , all Native communities acknowledged a broad range of gender roles, including female, male, Two Spirit female, Two Spirit male, and transgender individuals. Different tribes had distinct words and concepts for these people. For the Navajo, the word was Nádleehí , meaning “one who is transformed.” Among the Lakota, they were called Winkté , a term usually used for a male with a compulsion to behave as a female. The Ojibwe used Niizh Manidoowag —“two-spirited”—while in Cheyenne, the word was Hemaneh , or “half man, half woman.” Though each term had its own specific cultural nuance, the Two Spirit identity often involved a ceremonial role. Two Spirit individuals frequently served as healers, visionaries, matchmakers, caretakers, or spiritual leaders. Some were medicine people; others performed in special rituals. Their capacity to balance male and female energies was seen as spiritually powerful, a trait that enriched the community rather than threatened it. The Case of Osh-Tisch One of the most documented Two Spirit individuals in historical record is Osh-Tisch , a member of the Crow Nation whose name translates as “Finds Them and Kills Them.” Born biologically male, Osh-Tisch lived as a woman and wore women’s clothing. In 1876, during the Battle of the Rosebud—a confrontation between Native forces and the US Army—Osh-Tisch distinguished herself by saving a fellow warrior. Despite facing the ongoing encroachment of colonial forces, she lived as herself, embodying the ancient traditions of her people. Osh-Tisch married a woman and maintained her identity in a period when traditional roles were under immense pressure from outside forces. Her bravery in battle and visibility in society made her a symbol of the enduring role of Two Spirit people even in times of great cultural upheaval. Colonial Erasure and Suppression With the arrival of European colonists, particularly the English, French, and Spanish, these inclusive concepts of gender and sexuality were targeted for elimination. The imposition of Christianity—and its rigid dichotomies of man/woman, good/evil—brought with it an ideological drive to stamp out Indigenous beliefs. Missionaries and colonial administrators viewed gender diversity as immoral, a threat to their cultural and religious order. The Spanish Catholic clergy, for example, destroyed most of the Aztec codices, obliterating Indigenous histories and cosmologies that included Two Spirit traditions. English and American colonists followed suit. American painter and ethnographer George Catlin, known for his portraits of Native Americans, was particularly vocal about his belief that the Two Spirit tradition should be eradicated. He wrote that it “must be extinguished before it can be more fully recorded.” That ominous sentiment reflected a wider campaign of cultural genocide—not just through warfare and land seizure, but through the erasure of beliefs and traditions that conflicted with colonial norms. As a result, many Two Spirit people were forced to live in secrecy or conform to externally imposed gender roles. The spiritual, social, and ceremonial importance they once held was suppressed or erased. Children were forcibly sent to residential schools where their languages, clothing, and identities were systematically stripped from them. The Cost of Suppression In the generations following colonisation, the social stigma imposed by Western morality drove many Two Spirit people into lives of isolation or despair. Once seen as gifted, they became targets of derision, misunderstanding, and violence. With few safe spaces to exist as themselves, some were forced to choose between hiding their identity or ending their lives altogether. Where once Two Spirit individuals were seen as spiritual bridges and keepers of tribal balance, many found themselves unwelcome in both Native and non-Native communities. The resulting alienation continues to affect Indigenous LGBTQ+ individuals today, manifesting in elevated rates of suicide, mental illness, and discrimination. A Cultural Resurgence Despite these traumas, the Two Spirit tradition has never fully disappeared. In the past several decades, Indigenous activists, artists, scholars, and community leaders have worked to reclaim and revitalise these suppressed identities. Gatherings such as the International Two Spirit Gathering  have helped to educate both Native and non-Native audiences about these traditions, framing them within their original cultural and spiritual contexts rather than through the lens of Western gender frameworks. In contemporary times, the term “Two Spirit” offers both a unifying identity and a powerful symbol of resistance. It is a reminder of what once was and a call to restore balance. While it is important to note that the term does not translate directly in many tribal languages—and should not be used carelessly outside its cultural context—it nonetheless serves as a vital tool for education and solidarity. Long before European concepts of gender and sexuality dominated the discourse, Native American cultures lived with a more expansive, spiritually infused understanding of identity. They understood that humanity cannot always be divided cleanly into two categories, and that those who carry both spirits within them are not broken, but whole—vessels of insight, balance, and deep cultural meaning. As the Lakota once believed, a family with a Two Spirit member was a blessed one. In today’s world, remembering and respecting these beliefs is not just a matter of historical interest—it is a step toward healing, for Indigenous communities and for all of us learning how to live beyond binary thinking. Sources: Indian Country Today: “Two Spirit – A Tradition that Cannot Be Erased” Roscoe, Will. Changing Ones: Third and Fourth Genders in Native North America Catlin, George. Letters and Notes on the Manners, Customs, and Condition of the North American Indians Walter L. Williams. The Spirit and the Flesh: Sexual Diversity in American Indian Culture

As a young child, Dylan Thomas enjoyed listening to his father, David John Thomas, reading Shakespeare to him before bedtime. Despite his limited understanding at that age, the boy was captivated by the beautiful language. David John Thomas, who worked as an English teacher at a grammar school in southern Wales, harboured a deep desire to pursue a career as a poet, feeling dissatisfied with his current circumstances. Many years later when the father lay on his deathbed, Dylan Thomas wrote a poem that captures the profound sense of empathy he felt for the dying old man. The poem, "Do not go gentle into that good night," was written in 1951, only two years before the poet's own untimely death at the age of 39. Despite the impossibility of escaping death, the anguished son implores his father to "Rage, rage against the dying of the light." The poem is a beautiful example of the villanelle form, which features two rhymes and two alternating refrains in verse arranged into five tercets, or three-lined stanzas, and a concluding quatrain in which the two refrains are brought together as a couplet at the very end. You can hear Thomas's famous 1952 recital of the poem above. To see the poem's structure and read along as you listen, click here to open the text in a new window.

In 2016, a research project led by Yale developed a groundbreaking dataset that documented the evolution of urban settlements over a period of 6,000 years. Beginning in 3700 BC with the emergence of the first urban dwellings in Sumer, the project tracked the locations and sizes of cities worldwide up to 2000 AD. According to Yale's Meredith Reba, comprehending the historical growth and transformation of cities could provide insights into their current changes and help in creating sustainable modern cities. The dataset from Yale was first released in Scientific Data in 2016. Subsequently, a resourceful YouTuber animated the data, showcasing the unfolding history of urban life in a captivating visual representation that starts off slowly but gains momentum as it progresses. You can read more about the mapping of urban settlements at this Yale website . And see the animated map in a larger format here .

At the heart of London’s luxury, nestled by the Thames, stands the renowned Savoy Hotel—a place rich with history, grandeur, and fascinating traditions. Amongst the opulent fixtures, gleaming chandeliers, and fine dining experiences, there exists an unusual, yet much-loved figure: Kaspar the Cat. This black, life-sized feline, carved from wood, is not a typical hotel mascot. Instead, Kaspar represents a longstanding custom steeped in mystery, superstition, and the traditions of high society. The Origins of Kaspar The story of Kasper the Savoy Cat begins in 1898. During an elegant dinner at the Savoy, tragedy struck when one of the guests, a South African diamond magnate named Woolf Joel, was murdered shortly after hosting a dinner with 13 guests. This fatal misfortune caused many to attribute his death to the bad luck associated with the number 13, a superstition that has lingered for centuries. The incident alarmed the upper classes and the Savoy’s esteemed clientele, who believed strongly in omens and bad luck. The superstition surrounding the number 13 led to a peculiar dilemma: whenever an event at the hotel had precisely 13 guests, it left an awkward vacancy at the table. High society’s elites would not tolerate dining with such an unlucky number, and thus, the hotel needed a solution. The Birth of Kaspar In the early 20th century, the Savoy introduced its first response to the “unlucky 13” issue—a human butler dressed as a phantom 14th guest, who would join the dinner parties to offset the superstitious count. While this practice solved the problem, it felt somewhat impractical and odd for a hotel of such refined elegance. The introduction of Kaspar the Cat provided a much more charming and sophisticated alternative. In 1926, the sculptor Basil Ionides carved Kaspar, a sleek black cat with sharp features, an aloof demeanour, and a regal air that befitted the Savoy’s status. From that moment on, whenever a dinner party at the hotel had 13 attendees, Kaspar would be placed at the table, seated on a high-backed chair with a napkin tied around his neck and silverware in front of him. This elegant solution allowed for peace of mind for the superstitious diners, as the number of guests officially became 14 with Kasper’s presence. Kaspar’s Role in High Society Over the decades, Kaspar’s role at the Savoy grew into a charming tradition that resonated with both London’s elite and international visitors. The cat was more than just a superstition buffer—he became a beloved character in his own right. Whether it was a royal banquet, a famous actor’s soirée, or a corporate dinner, Kaspar took his place amongst the guests, silently presiding over the table as an honorary participant. Winston Churchill, who was known to frequent the Savoy, was a particularly fond admirer of Kaspar. Even when he wasn’t worried about the number 13, he sometimes requested that Kaspar join him for dinner, enjoying the curious tradition. Numerous dignitaries, from politicians to aristocrats, found the story of Kasper a delightful quirk in a city often defined by its propriety. A Symbol of Elegance and Mystique Kaspar the Cat has endured over the years as a symbol of the Savoy’s timeless elegance and commitment to tradition. In a hotel that has welcomed figures like Frank Sinatra, Marilyn Monroe, and Queen Elizabeth II, it is a testament to the cat’s mystique that he holds such a cherished place in the hotel’s lore. Despite the changing times and the inevitable modernisation of the hospitality industry, Kaspar remains a vital part of the Savoy’s unique charm. For more than a century, Kaspar has observed countless conversations, witnessed many deals being made over dinner, and perhaps even overheard a few secrets amongst London’s most famous residents. Today, Kasper continues his duties, ensuring that no unlucky number disrupts the festivities. Guests of the Savoy who find themselves in the company of 13 other diners can rest assured that the presence of Kaspar the Cat will keep misfortune at bay. The Legacy of Kaspar Kasper’s story represents more than just a quirky tradition—it speaks to the importance of ritual and superstition within the social fabric of certain circles. In many ways, Kaspar the Cat is a reminder of how even the grandest, most sophisticated settings have their own tales of mystery and intrigue, often cloaked in customs passed down through generations. For those lucky enough to encounter Kaspar during their stay at the Savoy, they join a lineage of guests who have dined with an iconic and silent observer of history. Kaspar’s legacy, carved from wood but enriched by tradition, continues to enchant and fascinate visitors, ensuring that the Savoy Hotel remains a place where elegance and eccentricity blend seamlessly. In a city filled with ancient landmarks and historic tales, Kaspar the Savoy Cat stands as a peculiar yet charming testament to the enduring power of superstition and the whimsy that defines London’s luxury. Sources: • “The Savoy’s Black Cat Kasper,” The Savoy Hotel Archive • “Superstitions in High Society: The History of Kasper,” London Historical Journal • “Kasper and the Curse of 13: London’s Oddest Traditions,” The Heritage Times #Thesavoy #kasparthecat #superstition #unlucky13

History buff Rusty of Rusty’s History Zone posted absolutely stunning drone footage flying over the ruins of ancient Pompeii. This quick clip offers an incredible view into the historical immensity of this particular site, which is, according to Rusty “becoming one of the largest archaeology sites in the world”.

On March 29, 1992, nearly seven months before Rage Against the Machine was to release its legendary self-titled debut album, they played Zed Records, a small music shop in Long Beach, California. YouTube user CowProd posted footage of Rage’s entire set, and said that they’d had been sitting on it for almost twenty years because they claim to be “that lazy.” I know the feeling. If time travel existed, this is one of those moments I'd like to go back to. Rage Against the Machine @ Zed Records, 29/3/92 – Set List: 00:44 – “Bombtrack” 04:52 – “Darkness” (or “Darkness of Greed”) 08:31 – “Take the Power Back” 13:48 – “Bullet in the Head” 19:23 – “Settle for Nothing” 24:06 – “Killing in the Name” 29:42 – Tom jamming 30:02 – “Know Your Enemy” 34:37 – “Freedom”