WEBVTT - Folkloric Cats of the British Isles

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<v Speaker 1>Welcome to Stuff to Blow Your Mind production of iHeartRadio.

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<v Speaker 2>Hey you welcome to Stuff to Blow your Mind. My

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<v Speaker 2>name is Robert Lamb and I'm Joe McCormick. And it

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<v Speaker 2>is Cat Week here on Stuff to Blow Your Mind.

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<v Speaker 2>So chosen because August eighth is apparently International Cat Day,

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<v Speaker 2>or has been since around two thousand and two, thanks

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<v Speaker 2>to the International Fund for Animal Welfare that's IFAW dot org.

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<v Speaker 2>They're involved in a vast array of animal welfare and

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<v Speaker 2>conservation products around the world, and that includes.

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<v Speaker 3>Cats and telling you when it's a cat related holiday.

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<v Speaker 2>That's right, right. I believe International Dog Day is actually

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<v Speaker 2>later in the month. So if some of you out

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<v Speaker 2>there are like, well, we need equal time for dogs,

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<v Speaker 2>write in and demand it and we can do the

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<v Speaker 2>same treatment for dogs. We have tons of dog related

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<v Speaker 2>topic ideas that we haven't gotten to yet.

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<v Speaker 3>Now wait, somehow we decided we're doing a whole week

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<v Speaker 3>of cat themed stuff. What's going on? Where'd that come from?

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<v Speaker 2>Rob? Well, just I like the idea of doing theme weeks.

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<v Speaker 2>So we actually got a couple other theme weeks related

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<v Speaker 2>to other things that are not pets. So I don't know,

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<v Speaker 2>I like a good theme keeps us disciplined. Yeah, yeah,

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<v Speaker 2>So you know, if listeners out there have any ideas

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<v Speaker 2>for other theme weeks that you would like write in

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<v Speaker 2>and let us know. But today is going to be

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<v Speaker 2>about cats. All the episodes this week are about cats,

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<v Speaker 2>one way or another, and in today's episode, we're going

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<v Speaker 2>to return to a topic that we previously discussed with

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<v Speaker 2>a focus on Japanese traditions supernatural cats, only this time

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<v Speaker 2>we're going to draw from the rich folk traditions of

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<v Speaker 2>the British Isles. They have quite a few to select from.

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<v Speaker 2>We're not going to be able to get to them all,

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<v Speaker 2>of course, but we've picked out a few of them here.

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<v Speaker 2>And we should note that, of course, as far as

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<v Speaker 2>the house cat goes in Britain, these seem to date

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<v Speaker 2>back at least to the Roman occupation. And then of

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<v Speaker 2>course then we also have wildcats in the British Isles

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<v Speaker 2>as well, and those of course predate the Romans, and

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<v Speaker 2>so a lot of the stories we're going to be

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<v Speaker 2>talking about here today, you can kind of, like I guess,

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<v Speaker 2>you can sort of pick and choose, like how much

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<v Speaker 2>of this is inspired by traditions involving the domesticated cat.

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<v Speaker 2>How much of this is involving traditions about wildcats, and

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<v Speaker 2>then you know the melding of the two.

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<v Speaker 3>That gets especially funny when some of these monster cat

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<v Speaker 3>stories do not specify the size.

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<v Speaker 2>Of the cat.

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<v Speaker 3>Yeah, So throughout research for this episode, you know, in

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<v Speaker 3>learning about cats that killed one hundred and eighty men

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<v Speaker 3>or killed famous folk heroes, I certainly was in a

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<v Speaker 3>mindset of like the Beast of Cayirbannag from Monty Python

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<v Speaker 3>in The Holy Grail, where it's a regular size bunny

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<v Speaker 3>that attacks and kills. I was thinking about a regular

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<v Speaker 3>sized cat.

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<v Speaker 2>The sources don't say that. Yeah, I think with a

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<v Speaker 2>lot of these stories, you have to sort of think

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<v Speaker 2>about these varying inspirations. Like you can definitely think of

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<v Speaker 2>about various actual wildcats. You can then think about sort

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<v Speaker 2>of cryptids and wildcats that were supposed to exist or

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<v Speaker 2>thought to exist by some, and then of course just

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<v Speaker 2>purely mythological imaginings as well. But even if you're just

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<v Speaker 2>limiting things to the domestic cat, being around a domestic

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<v Speaker 2>cat is in and of itself kind of a contemplation

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<v Speaker 2>of these different dimensions, because a domestic cat that never

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<v Speaker 2>leaves your home. At times acts like this comforting little

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<v Speaker 2>snuggle buddy, other times like a vicious hunter, other times

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<v Speaker 2>like some sort of strange specter of the night, eyes

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<v Speaker 2>twinkling in the dark. So you know that experience alone

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<v Speaker 2>lends itself to a lot of these ideas.

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<v Speaker 3>Oh, I didn't tell you this yet, but just yesterday

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<v Speaker 3>last evening, my daughter for the first time got too

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<v Speaker 3>full on like hold a kitty cat.

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<v Speaker 2>Oh.

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<v Speaker 3>She's been very cat brained for some time now, at

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<v Speaker 3>least the past six months to a year or sometime,

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<v Speaker 3>and that she thinks about cats a lot, talks about

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<v Speaker 3>them a lot, and of course sees them sometimes when

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<v Speaker 3>we visit friends who have cats. But last night we

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<v Speaker 3>were walking. We were out on a walk in her

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<v Speaker 3>neighborhood and a neighbor who we know has a cat

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<v Speaker 3>because she walks around the neighborhood with the cat in

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<v Speaker 3>a mesh backpack kind of carrying it. If you've seen

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<v Speaker 3>one of these, yeah, it's like a little sort of

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<v Speaker 3>playpen with mesh, So she's seen the cat before that way.

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<v Speaker 3>But our neighbor brought the cat out for her to hold,

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<v Speaker 3>and she just sat there beaming like her eyes literally

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<v Speaker 3>were emitting light. It was a very special time, but

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<v Speaker 3>I was but I was thinking about monster cats while

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<v Speaker 3>while that was going on, and just turning my mind over.

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<v Speaker 3>You know what savagery lay in the intentions of this beautiful,

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<v Speaker 3>pitiful little creature in my you know two year old

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<v Speaker 3>daughter's arms.

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<v Speaker 2>Well that they scratched, so there is always the threat

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<v Speaker 2>of the scratch. This one was being gentle. All right. Well,

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<v Speaker 2>I want to start by talking about a particular cat

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<v Speaker 2>that I actually don't have a lot on this one,

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<v Speaker 2>but it's going to lead into some more lengthy discussions.

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<v Speaker 2>But there's one that comes to us from Celtic traditions

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<v Speaker 2>that is known as the cat she. It looks like

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<v Speaker 2>catsith as it's often spelled, but I'm to understand this

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<v Speaker 2>is pronounced cat she or something close to that that

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<v Speaker 2>I'm unable to actually capture. So this is sometimes described

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<v Speaker 2>as a black cat that is about the size of

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<v Speaker 2>a large dog, and it's said to have a white

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<v Speaker 2>mark on its front, and visual depictions of this it's

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<v Speaker 2>often it's often a white mark on the cat's chest.

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<v Speaker 2>According to Carol Rose and her Monster Encyclopedia books, it's

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<v Speaker 2>a rough, bristly creature and it's often seen arching its back,

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<v Speaker 2>so you know, classic Halloween cat scenario here, and she

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<v Speaker 2>points out that in scottis Highland traditions this is sometimes

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<v Speaker 2>thought to be the animal for of a witch. And

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<v Speaker 2>on that note, I do want to drive home that

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<v Speaker 2>a lot of the cat traditions in the British Isles,

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<v Speaker 2>and this implies elsewhere in the world too. Eventually a

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<v Speaker 2>lot of these pre existing pre Christian traditions eventually get

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<v Speaker 2>wound up in witchcraft lore that comes about much later.

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<v Speaker 2>So you know, these ideas of which is familiar as

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<v Speaker 2>being cats and so forth.

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<v Speaker 3>The grimalkin and stuff like that.

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<v Speaker 2>Yeah, yeah, And at times it can be difficult to

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<v Speaker 2>sort of remove all of that and trying to get

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<v Speaker 2>at the the the much older ideas of various supernatural

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<v Speaker 2>cat like beings. Now, as far as the cat she

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<v Speaker 2>itself goes, I've been having a hard time finding solid

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<v Speaker 2>sources for these traditions, and this can this is often

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<v Speaker 2>the case with you know, folk traditions. What are folk traditions?

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<v Speaker 2>They are often alive and carried on the tongue and

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<v Speaker 2>not always courted or recorded all that well in the

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<v Speaker 2>written form. But the cat she is sometimes associated with

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<v Speaker 2>the theft of the soul from the newly dead. Sometimes

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<v Speaker 2>the lore of nine Lives is mentioned when talking about

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<v Speaker 2>the cat she and again, like everything supernatural involving cats,

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<v Speaker 2>in these parts, it ends up factoring in details of witches,

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<v Speaker 2>and they're familiar as much later now. A related creature

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<v Speaker 2>that Rose brings up, though, is one that she refers

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<v Speaker 2>to as big Ears, a demonic cat with glowing yellow

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<v Speaker 2>eyes that in Highland traditions she says was summoned via

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<v Speaker 2>Satanic seventeenth century cat sacrifices known as the tam. Now

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<v Speaker 2>she uses the word Satanic here, and I have no

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<v Speaker 2>doubt that this is how some sources end up describing it,

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<v Speaker 2>because again you get into the Christian tradition and the

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<v Speaker 2>witchcraft persecution era, and it all gets retold and reframed.

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<v Speaker 2>But apparently the Taguram might be more properly thought of

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<v Speaker 2>as an older Gaelic divination ceremony that when you dig

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<v Speaker 2>into it it often involves a hide and a river

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<v Speaker 2>bank or a waterfall, these implements used in order to

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<v Speaker 2>seek the guidance of an oracle, and then other times

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<v Speaker 2>it does involve the summoning of a supernatural cat. One

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<v Speaker 2>of the sources I was looking at here for this

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<v Speaker 2>is a paper from twenty ten by Andrew E. M.

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<v Speaker 2>Wiseman titled Catterwauling and demon Raising the Ancient Right of

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<v Speaker 2>the Tegurum. This was published in Scottish Studies thirty five

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<v Speaker 2>and it gets into a great deal of detail here.

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<v Speaker 2>If anyone out there wants to do a much deeper

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<v Speaker 2>dive into this topic, I recommend this paper.

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<v Speaker 1>So.

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<v Speaker 2>Wiseman discusses that historically authors tended to associate this particular

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<v Speaker 2>ride with the Isle of Sky, and at least one

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<v Speaker 2>historic author described it as a practice of an extinguished

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<v Speaker 2>race of wicked people. To summarize, so, it seems that

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<v Speaker 2>the hide ritual was all about seeking divination via a

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<v Speaker 2>person that has been forced into an altered state of

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<v Speaker 2>consciousness through some possible mix of sensory deprivation and agitation.

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<v Speaker 2>So the individual would be covered with a hide sometimes

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<v Speaker 2>described as a fresh hide, so like freshly cut from

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<v Speaker 2>a cow or something. And then by putting this hide

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<v Speaker 2>on your body, you're somehow suspended between life and death. Goody.

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<v Speaker 2>And then you would be placed in a remote spot,

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<v Speaker 2>perhaps on a riverbank or near a roaring waterfall, and

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<v Speaker 2>then perhaps poked or beaten with sticks of a particular

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<v Speaker 2>sort of wood, essentially terrorized until the question may be

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<v Speaker 2>put to you because you have now reached the oracular state.

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<v Speaker 2>So you're in this altered, agitated state, and they're like, okay,

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<v Speaker 2>he's ready, now ask him what we need to know

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<v Speaker 2>about the future.

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<v Speaker 3>Interesting to imagine the practical pressure to and fabulate on

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<v Speaker 3>a person in that situation.

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<v Speaker 2>Yeah, yeah, In some ways, it's very different from our

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<v Speaker 2>modern ideas about altered states of consciousness, and even some

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<v Speaker 2>of the ancient ideas we may turn to involving oracles

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<v Speaker 2>and divination. You tend to think of an individual who's

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<v Speaker 2>in a very serene, calm environment. You don't think of

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<v Speaker 2>somebody wrapped in a hide and then beaten with sticks

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<v Speaker 2>on a river bank. But then again, there are countless

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<v Speaker 2>examples of altered states of consciousness that are achieved through

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<v Speaker 2>ritualistic means, both ancient and modern primitive that entail pain

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<v Speaker 2>or discomfort, So you know, there are other examples of this.

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<v Speaker 2>This is not something that stands entirely on its own here.

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<v Speaker 3>I guess the difference from the stories of that sort

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<v Speaker 3>that I'm familiar with is that would often be a

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<v Speaker 3>self imposed kind of denial of comfort or of pleasures.

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<v Speaker 3>You know, I think of hermits or people living in

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<v Speaker 3>a lifestyle who, yeah, they might get into another state

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<v Speaker 3>by fasting or by doing something of their own will,

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<v Speaker 3>But here it's being imposed externally. They put a hide

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<v Speaker 3>on you and people beat you a poke with sticks

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<v Speaker 3>and take you out to the lonely place. That just

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<v Speaker 3>feels like a totally different dynamic.

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<v Speaker 2>Yeah, and this may just be my reading of it,

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<v Speaker 2>but I'm not entirely certain what degree of agency the

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<v Speaker 2>would be oracle here had, Like I don't know if

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<v Speaker 2>you were and maybe this is just completely unknown if

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<v Speaker 2>you were selected for it or you were asked to

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<v Speaker 2>do it, or just what was the selection process like

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<v Speaker 2>for this, right?

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<v Speaker 3>Is it like, you know, it's not going to be fun,

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<v Speaker 3>but it's what I have to do to generate the

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<v Speaker 3>knowledge of the future or the information from the gods.

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<v Speaker 3>Or is it like this is what we do to

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<v Speaker 3>a prisoner to get knowledge of the future from them.

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<v Speaker 2>Yeah, yeah, so you can you can imagine it breaking

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<v Speaker 2>down in either direction. But some historians also associate this

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<v Speaker 2>or a similar practice with the Welsh, and it looks like.

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<v Speaker 2>However you slice it, it certainly does seem to be

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<v Speaker 2>a pre Christian, perhaps Druidic practice. So I want to

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<v Speaker 2>read a quote here from Wisman where he sort of

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<v Speaker 2>summarizes some of these ideas about the tagaram. He says,

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<v Speaker 2>quote one can theorize that the methods employed in performing

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<v Speaker 2>the tagaram cause sensory deprivation or attenuation, and that this

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<v Speaker 2>in turn caused heightened mental awareness or consciousness, thus inducing

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<v Speaker 2>a trance like meditation receptive to higher or preternatural intelligences.

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<v Speaker 2>This type of method is common enough in shamanistic operations,

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<v Speaker 2>where there is need to heighten concentration to dull normal

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<v Speaker 2>sensory input control, breathing, and so forth, in order for

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<v Speaker 2>the desired effect to occur an alternate, usually higher state

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<v Speaker 2>of consciousness. Such a type of process may have in

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<v Speaker 2>fact brought the practitioner into contact with the workings of

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<v Speaker 2>the subconsciousness or higher self rather than incorporeal element.

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<v Speaker 3>Right, and this will be a familiar theme to longtime

0:13:02.960 --> 0:13:04.760
<v Speaker 3>listeners of this show. You know, there are plenty of

0:13:04.800 --> 0:13:09.160
<v Speaker 3>studies of different ways that people can achieve altered states

0:13:09.160 --> 0:13:13.360
<v Speaker 3>of consciousness, even basically psychedelic experiences without the use of drugs.

0:13:13.679 --> 0:13:15.719
<v Speaker 3>You know, you don't necessarily have to take acid or

0:13:15.800 --> 0:13:20.120
<v Speaker 3>mushrooms to induce hallucinations, and an otherwise mentally typical person

0:13:20.200 --> 0:13:23.240
<v Speaker 3>you can do it. It can happen with certain kinds of

0:13:23.240 --> 0:13:26.640
<v Speaker 3>sensory deprivation or certain kinds of sensory stimulation. We've talked

0:13:26.640 --> 0:13:30.880
<v Speaker 3>about how common it is for people to have hallucinations

0:13:30.920 --> 0:13:33.160
<v Speaker 3>if they simply look in a mirror in a dark

0:13:33.240 --> 0:13:37.360
<v Speaker 3>room for long enough or Yeah, sensory deprivation going into

0:13:37.400 --> 0:13:40.520
<v Speaker 3>total darkness will tend to cause hallucinations over time. Now,

0:13:40.600 --> 0:13:43.640
<v Speaker 3>of course, this is not necessarily talking about hallucinations. This

0:13:43.720 --> 0:13:47.480
<v Speaker 3>is just talking about various sorts of mental phenomena. Thinking

0:13:47.520 --> 0:13:49.960
<v Speaker 3>you're receiving messages or something. But that seems like you

0:13:49.960 --> 0:13:51.480
<v Speaker 3>could work by a similar mechanism.

0:13:51.840 --> 0:13:55.000
<v Speaker 2>Yeah, and I can also imagine this. This is taking

0:13:55.040 --> 0:13:58.640
<v Speaker 2>off as a new trend in Silicon Valley with vous

0:13:59.400 --> 0:14:04.000
<v Speaker 2>highly placed individuals. Instead of microdos thing psilocymin they just

0:14:04.320 --> 0:14:06.960
<v Speaker 2>they wrap themselves up very loosely in a hide every

0:14:07.000 --> 0:14:09.520
<v Speaker 2>morning and are at least lightly tapped.

0:14:09.240 --> 0:14:11.319
<v Speaker 3>With a stick, have their inns poked them.

0:14:11.400 --> 0:14:24.320
<v Speaker 4>Yeah, all right, so that's the hide side of the

0:14:24.640 --> 0:14:26.600
<v Speaker 4>ritual of the of the takaram.

0:14:27.080 --> 0:14:29.600
<v Speaker 2>But what about the cats? Yes, there is also the

0:14:29.640 --> 0:14:33.120
<v Speaker 2>summoning of cats, and Wiseman acknowledges that this practice is

0:14:33.160 --> 0:14:36.440
<v Speaker 2>not easily set alongside the hide rights without a fair

0:14:36.480 --> 0:14:39.240
<v Speaker 2>amount of work. So it does seem rather it's rather different.

0:14:39.920 --> 0:14:42.040
<v Speaker 2>And one way that he describes it is kind of

0:14:42.120 --> 0:14:45.120
<v Speaker 2>it's another rite that you could do sometimes to check

0:14:45.200 --> 0:14:48.480
<v Speaker 2>the work of the hide ritual. So like, we put

0:14:48.480 --> 0:14:50.920
<v Speaker 2>this individual through all this and we got them to

0:14:51.000 --> 0:14:54.080
<v Speaker 2>the oracular state, we ask them this question about the

0:14:54.120 --> 0:14:55.920
<v Speaker 2>future or about the you know, the will of the

0:14:55.920 --> 0:14:59.160
<v Speaker 2>gods or god, what have you. They gave us an answer,

0:14:59.160 --> 0:15:00.920
<v Speaker 2>But how do we know that is correct? Is there

0:15:00.960 --> 0:15:05.880
<v Speaker 2>perhaps another inhuman method that we could turn to in

0:15:06.000 --> 0:15:08.560
<v Speaker 2>order to also ask the question, and then we can

0:15:08.560 --> 0:15:14.680
<v Speaker 2>compare the answers. Okay, trust, but verify? Yes. Now, I

0:15:14.720 --> 0:15:17.760
<v Speaker 2>want to issue content warning here though I'm going to

0:15:17.760 --> 0:15:21.520
<v Speaker 2>be discussing historic animal cruelty and sacrifice in this section.

0:15:22.040 --> 0:15:24.600
<v Speaker 2>I absolutely understand if you want to skip ahead maybe

0:15:24.840 --> 0:15:28.600
<v Speaker 2>five minutes or so here, though I will keep descriptions

0:15:28.600 --> 0:15:32.720
<v Speaker 2>as PG as possible. Animal cruelty is indefensible, especially in

0:15:32.720 --> 0:15:35.360
<v Speaker 2>its most overt forms, but in cases such as this,

0:15:35.560 --> 0:15:38.680
<v Speaker 2>in which historical peoples seem to have engaged in it

0:15:38.760 --> 0:15:42.400
<v Speaker 2>for religio magical purposes, I imagine we should at least

0:15:42.440 --> 0:15:44.560
<v Speaker 2>try to place it within the context of the times

0:15:44.600 --> 0:15:47.720
<v Speaker 2>and try to imagine the perceived stakes involved. Again, none

0:15:47.760 --> 0:15:51.240
<v Speaker 2>of that makes it any easier to swallow, though. All right,

0:15:51.280 --> 0:15:54.160
<v Speaker 2>so you've been warned, I'm going to proceed here. So

0:15:54.320 --> 0:15:57.520
<v Speaker 2>what we're talking about here is go ahead and pull

0:15:57.560 --> 0:15:59.800
<v Speaker 2>off the band aid, roasting a live cat over a

0:15:59.800 --> 0:16:05.400
<v Speaker 2>fire after it has been like pierced, skewered through in

0:16:05.440 --> 0:16:09.400
<v Speaker 2>a way so as to not hit any vital organs, supposedly,

0:16:10.280 --> 0:16:14.240
<v Speaker 2>and you can also see why this practice was easily

0:16:14.280 --> 0:16:17.760
<v Speaker 2>interpreted within the context of witchcraft and devil worship as well,

0:16:17.840 --> 0:16:20.560
<v Speaker 2>like the sacrifice of an animal, the use of fire,

0:16:20.640 --> 0:16:24.280
<v Speaker 2>and so forth. But the idea here boiling it down.

0:16:24.320 --> 0:16:26.480
<v Speaker 2>And there are many different versions of this and many

0:16:26.520 --> 0:16:30.400
<v Speaker 2>different stories that involve it, but the basic idea seems

0:16:30.440 --> 0:16:35.720
<v Speaker 2>to be that by torturing like a small normal cat,

0:16:35.760 --> 0:16:38.640
<v Speaker 2>this might be like a wild cat that you've that

0:16:38.720 --> 0:16:42.120
<v Speaker 2>you've you've caught. By tormenting it, you would summon a

0:16:42.240 --> 0:16:46.040
<v Speaker 2>much larger, supernatural cat out of the darkness along with

0:16:46.080 --> 0:16:49.000
<v Speaker 2>its smaller kin, and then the question might be put

0:16:49.040 --> 0:16:52.240
<v Speaker 2>to this great cat or this king of cats in

0:16:52.360 --> 0:16:55.600
<v Speaker 2>exchange for the alleviation of the sacrificial cats suffering.

0:16:56.000 --> 0:17:01.320
<v Speaker 3>WHOA That is grim logic but interesting. Yeah, yeah, that

0:17:01.360 --> 0:17:03.520
<v Speaker 3>you would think it worked that way, that the small

0:17:03.560 --> 0:17:07.879
<v Speaker 3>and pitiful beasts have large and magical patrons or cousins,

0:17:07.960 --> 0:17:10.480
<v Speaker 3>and that you can you can summon them to sort

0:17:10.520 --> 0:17:12.520
<v Speaker 3>of investigate the suffering of their kin.

0:17:13.160 --> 0:17:16.200
<v Speaker 2>Yeah. Now, one thing, the one thing that I don't

0:17:16.240 --> 0:17:19.280
<v Speaker 2>have an answer to though, is, Okay, we've in talking

0:17:19.359 --> 0:17:24.520
<v Speaker 2>about the right involving the hide, carrying that out, You're

0:17:24.560 --> 0:17:26.800
<v Speaker 2>probably you're you're dealing with a human being, So you're

0:17:26.800 --> 0:17:29.359
<v Speaker 2>going to reach a point where that human being tells

0:17:29.400 --> 0:17:33.800
<v Speaker 2>you something. They are going to answer your question, either

0:17:33.840 --> 0:17:37.680
<v Speaker 2>because they've reached some state of altered consciousness or because

0:17:37.720 --> 0:17:39.800
<v Speaker 2>they simply want you to stop perhaps hitting them with

0:17:39.800 --> 0:17:41.960
<v Speaker 2>a stick, or they don't want to wear the hide anymore.

0:17:42.320 --> 0:17:46.719
<v Speaker 2>With this, I mean, you're not going to actually summon

0:17:46.800 --> 0:17:49.600
<v Speaker 2>a great supernatural cat. You cannot summon that which does

0:17:49.640 --> 0:17:52.160
<v Speaker 2>not exist. I mean, I guess there are various ways

0:17:52.160 --> 0:17:55.720
<v Speaker 2>you could slice this. Maybe again, you're it's involving the

0:17:55.800 --> 0:17:58.639
<v Speaker 2>human imagination, Maybe that it involves just speaking to the

0:17:58.760 --> 0:18:02.840
<v Speaker 2>night and imagine the answer. Maybe it is a situation

0:18:02.960 --> 0:18:05.600
<v Speaker 2>where the calls of a cat that is being tormented

0:18:06.720 --> 0:18:09.560
<v Speaker 2>does call to other cats in the vicinity, and you

0:18:09.680 --> 0:18:12.440
<v Speaker 2>might see them or hear them and then somehow interpret

0:18:12.480 --> 0:18:14.600
<v Speaker 2>that for your oracle. I'm not sure.

0:18:15.240 --> 0:18:17.800
<v Speaker 3>Yeah, I don't have any special insight about this, but

0:18:18.320 --> 0:18:22.720
<v Speaker 3>my but my opriori guess would be that it would

0:18:22.760 --> 0:18:26.000
<v Speaker 3>it would yet again involve like somebody would be translating

0:18:26.080 --> 0:18:27.960
<v Speaker 3>from this being. You know, you might have a priest

0:18:28.040 --> 0:18:30.920
<v Speaker 3>or shaman of some type of figure who's saying like, ah, yeah,

0:18:30.960 --> 0:18:32.960
<v Speaker 3>here the here is the cat, and it's speaking to me,

0:18:33.000 --> 0:18:34.040
<v Speaker 3>and this is what it's saying.

0:18:34.440 --> 0:18:37.959
<v Speaker 2>Yeah. So uh, I'm gonna have less to say about

0:18:38.040 --> 0:18:41.720
<v Speaker 2>the actual cat torment moving forward, because I think we've

0:18:41.960 --> 0:18:45.359
<v Speaker 2>discussed that enough. But the stories about it, some of

0:18:45.359 --> 0:18:48.720
<v Speaker 2>these are rather interesting, and again there are many different accounts,

0:18:48.840 --> 0:18:52.240
<v Speaker 2>many different stories. The one that Wiseman shares tells the

0:18:52.280 --> 0:18:55.840
<v Speaker 2>story of a man named Ewan who undergoes the ritual

0:18:56.160 --> 0:18:59.320
<v Speaker 2>of the cat in order to find out this and

0:18:59.359 --> 0:19:02.280
<v Speaker 2>this seems great ironic what amends he needs to do

0:19:03.320 --> 0:19:07.399
<v Speaker 2>in order to write his past misdeeds. It's like, I

0:19:07.400 --> 0:19:09.679
<v Speaker 2>feel like I've done some terrible things in the past.

0:19:10.320 --> 0:19:12.840
<v Speaker 2>What can I do to make those better? I'm going

0:19:12.920 --> 0:19:14.960
<v Speaker 2>to torture this cat so that I can find out.

0:19:15.359 --> 0:19:19.320
<v Speaker 3>It's like if going to confession and a Catholic church involved,

0:19:19.440 --> 0:19:22.120
<v Speaker 3>you know, like bashing the priest with a glass bottle.

0:19:22.280 --> 0:19:24.800
<v Speaker 3>It's like, Father, I have committed some kind of sin.

0:19:25.520 --> 0:19:27.440
<v Speaker 3>Sure what it is? Help me figure it out?

0:19:28.160 --> 0:19:30.600
<v Speaker 2>All right? So, in the context of the story here, yeah,

0:19:30.600 --> 0:19:34.600
<v Speaker 2>he turns to this this, this known right so that

0:19:34.680 --> 0:19:36.840
<v Speaker 2>he can find out what he needs to do. And

0:19:36.920 --> 0:19:39.880
<v Speaker 2>so he goes through the through all the steps, skewers

0:19:39.880 --> 0:19:42.080
<v Speaker 2>a cat, puts it over a fire, begins to slowly

0:19:42.160 --> 0:19:45.280
<v Speaker 2>roast this cat, which you know might be a Scottish

0:19:45.400 --> 0:19:50.280
<v Speaker 2>or European wildcat, but you know, I guess it doesn't

0:19:50.280 --> 0:19:53.679
<v Speaker 2>particularly matter. But he's he's torturing this cat, roasting it,

0:19:53.760 --> 0:19:56.560
<v Speaker 2>roasting it over the fire. It's turning over the fire

0:19:56.600 --> 0:20:00.800
<v Speaker 2>on a spit. And this does, in fact act draw

0:20:00.920 --> 0:20:03.520
<v Speaker 2>the attention of the Great King of the Cats and

0:20:03.600 --> 0:20:06.760
<v Speaker 2>his many feline attendants, and they kind of like swell

0:20:06.920 --> 0:20:10.800
<v Speaker 2>in number in the darkness outside of the hut where

0:20:10.840 --> 0:20:14.040
<v Speaker 2>he is carrying on with the spit and the tortured cat.

0:20:14.640 --> 0:20:17.959
<v Speaker 2>And interesting here it's described as a very tense ceremony.

0:20:18.400 --> 0:20:20.919
<v Speaker 2>So these cats have come with the intent to not

0:20:20.960 --> 0:20:24.560
<v Speaker 2>only free their fellow feline from torment, but to also

0:20:24.720 --> 0:20:26.880
<v Speaker 2>rip the human torture to bloody shreds.

0:20:27.080 --> 0:20:28.200
<v Speaker 3>Oh cat revenge.

0:20:28.560 --> 0:20:31.480
<v Speaker 2>Yeah. So it's described here that Ewan is terrified as

0:20:31.480 --> 0:20:36.520
<v Speaker 2>he's doing this, like these death is awaiting him outside.

0:20:36.880 --> 0:20:39.520
<v Speaker 2>But he knows that he absolutely has to quote keep

0:20:39.560 --> 0:20:42.440
<v Speaker 2>turning the spit or he's doomed, Like if he stops

0:20:42.440 --> 0:20:45.800
<v Speaker 2>turning the spit, then the cats will just descend on him.

0:20:46.440 --> 0:20:49.520
<v Speaker 2>And so, and this reminds us of various you know,

0:20:49.600 --> 0:20:52.800
<v Speaker 2>supernatural accounts where there's some sort of ritual involved, like

0:20:52.880 --> 0:20:56.760
<v Speaker 2>not breaking the magic circle or else the creatures that

0:20:56.840 --> 0:20:58.240
<v Speaker 2>you have summoned will destroy you.

0:20:58.480 --> 0:20:59.800
<v Speaker 3>Yeah, don't open your eyes.

0:21:00.280 --> 0:21:02.600
<v Speaker 2>Yeah. So he keeps turning it, and then he treats

0:21:02.640 --> 0:21:05.640
<v Speaker 2>with the King of the cats and he asks the cat, hey,

0:21:06.359 --> 0:21:09.919
<v Speaker 2>what amends can I make for my wrongs in the

0:21:09.920 --> 0:21:13.480
<v Speaker 2>past and maybe a rather recent past, And he's told

0:21:13.480 --> 0:21:17.200
<v Speaker 2>to build seven churches, and so he releases the tormented cat,

0:21:17.240 --> 0:21:22.520
<v Speaker 2>and then the cat horde depart with the tormented cat.

0:21:22.720 --> 0:21:24.480
<v Speaker 2>They jump into the river, and they.

0:21:24.400 --> 0:21:27.880
<v Speaker 3>All swim away into the river. Huh, we'll get back

0:21:27.880 --> 0:21:31.080
<v Speaker 3>to this, right, This will become a theme. Yeah, but

0:21:31.160 --> 0:21:33.399
<v Speaker 3>a cat owner is out there. If you had a

0:21:33.400 --> 0:21:35.840
<v Speaker 3>cat in distress, do you think the first place it

0:21:35.920 --> 0:21:38.080
<v Speaker 3>would likely jump to would be into the water?

0:21:39.840 --> 0:21:44.600
<v Speaker 2>Probably not so. Wiseman discusses that these rights may relate

0:21:44.680 --> 0:21:48.600
<v Speaker 2>to ancient worship of cat based deities among the pre

0:21:48.680 --> 0:21:51.920
<v Speaker 2>Christian Celts. He also writes that while the origins of

0:21:52.680 --> 0:21:58.720
<v Speaker 2>this ritual are obscure, there doesn't seem to be a

0:21:58.800 --> 0:22:02.920
<v Speaker 2>direct ancient source of the practice quote, there are too

0:22:02.920 --> 0:22:05.680
<v Speaker 2>many liminal elements within the tradition to dismiss it as

0:22:05.680 --> 0:22:09.040
<v Speaker 2>something which could be described as relatively new. It has

0:22:09.080 --> 0:22:12.240
<v Speaker 2>been argued that cats were venerated during pagan times, and

0:22:12.280 --> 0:22:16.040
<v Speaker 2>then during medieval times cats came to be associated with witchcraft.

0:22:17.119 --> 0:22:21.160
<v Speaker 2>He also notes that these practices and Christian era witchcraft

0:22:21.240 --> 0:22:26.200
<v Speaker 2>hysteria apparently resulted in large scale cat sacrifices that may

0:22:26.280 --> 0:22:29.679
<v Speaker 2>have actually increased the severity of the Black plague. For

0:22:29.880 --> 0:22:32.280
<v Speaker 2>when the cats have all been sacrificed. Who is going

0:22:32.320 --> 0:22:35.120
<v Speaker 2>to kill the rat that carries the flea? Ooh wow,

0:22:35.880 --> 0:22:38.680
<v Speaker 2>so interesting food for thought there. Now there's no mention

0:22:39.240 --> 0:22:42.280
<v Speaker 2>in Wise Men of Big Ears. I'm not entirely sure

0:22:42.280 --> 0:22:45.680
<v Speaker 2>where big Ears comes from, but I want to come

0:22:45.720 --> 0:22:47.720
<v Speaker 2>back to this idea of the king of the cats

0:22:48.920 --> 0:22:54.640
<v Speaker 2>sometimes given a name, particularly the name of Erosan son

0:22:54.760 --> 0:22:58.639
<v Speaker 2>of Arosan in Irish traditions, and in fact, William Butler

0:22:58.720 --> 0:23:04.040
<v Speaker 2>Yeates included minh of of Irasan in Irish fairy and

0:23:04.080 --> 0:23:09.320
<v Speaker 2>folk tales recounting the tale of Shan Shan, the Bard

0:23:09.520 --> 0:23:10.760
<v Speaker 2>and the King of the Cats.

0:23:11.600 --> 0:23:13.439
<v Speaker 3>Oh, okay, I've read a good bit of Yates over

0:23:13.480 --> 0:23:15.399
<v Speaker 3>the years, but I don't I don't know this one.

0:23:16.080 --> 0:23:17.920
<v Speaker 2>Yeah, this is a This is a story that he

0:23:17.960 --> 0:23:20.720
<v Speaker 2>account that he collected from from other sources and includes

0:23:20.760 --> 0:23:23.639
<v Speaker 2>here in the book. And uh uh. He includes a

0:23:23.640 --> 0:23:27.560
<v Speaker 2>couple of cat stories. The other cat story has a

0:23:27.600 --> 0:23:30.720
<v Speaker 2>lot of humans blinding each other with with hot pokers,

0:23:30.760 --> 0:23:33.640
<v Speaker 2>and so I'm not gonna I'm not gonna get into

0:23:33.680 --> 0:23:36.720
<v Speaker 2>that one. But this one about Shan Shan is really good.

0:23:37.720 --> 0:23:41.720
<v Speaker 2>It's it's ritually amusing, pretty funny. Uh So I'm gonna

0:23:41.760 --> 0:23:43.760
<v Speaker 2>sort of summarize some elements of it here and also

0:23:43.840 --> 0:23:46.960
<v Speaker 2>read some quotes from Yates as well. Okay, so we

0:23:47.080 --> 0:23:50.600
<v Speaker 2>have shan Shan here. He's a moody and righteous poet

0:23:50.800 --> 0:23:54.520
<v Speaker 2>who has been invited to King Guari's banquet where all

0:23:54.520 --> 0:23:57.600
<v Speaker 2>the other poets of Ireland have gathered, and there's gonna

0:23:57.600 --> 0:23:59.399
<v Speaker 2>be a lot of feasting, you know, a lot of

0:24:00.440 --> 0:24:04.240
<v Speaker 2>one assumes a lot of song and poetry. But shan

0:24:04.359 --> 0:24:07.760
<v Speaker 2>Chan takes offense at how well the nobles are eating,

0:24:08.359 --> 0:24:12.000
<v Speaker 2>and you know, how nice everything is, and he ends

0:24:12.040 --> 0:24:15.000
<v Speaker 2>up refusing all food and drink and spends the time

0:24:15.080 --> 0:24:19.280
<v Speaker 2>sulking instead. The king learns about this, and he's like,

0:24:19.320 --> 0:24:21.920
<v Speaker 2>why is shan Chan over there sulking? And he's a

0:24:21.920 --> 0:24:25.159
<v Speaker 2>great poet. This is all about celebrating poetry. So he

0:24:26.160 --> 0:24:29.240
<v Speaker 2>calls for his own favorite server, the King's favorite server,

0:24:29.760 --> 0:24:34.359
<v Speaker 2>and says, bring this food to shan Chen, and he does,

0:24:34.560 --> 0:24:39.000
<v Speaker 2>and Shanhen rejects the food and insults the server. So

0:24:39.080 --> 0:24:42.160
<v Speaker 2>the king says, okay, I'll send my own foster daughter

0:24:42.200 --> 0:24:45.439
<v Speaker 2>over to him with a fine salmon dish, and the

0:24:45.480 --> 0:24:49.720
<v Speaker 2>poet also insults her and refuses the food, and so

0:24:49.800 --> 0:24:53.200
<v Speaker 2>This finally pisses the king off, and he wishes, quote,

0:24:53.280 --> 0:24:55.879
<v Speaker 2>may the kiss of a leper be on shan Chan's

0:24:55.920 --> 0:24:59.240
<v Speaker 2>lips before he dies. So he's had enough. I guess

0:24:59.480 --> 0:25:04.159
<v Speaker 2>that was a real back then. Now. While this is

0:25:04.200 --> 0:25:06.679
<v Speaker 2>going on, though, finally a young servant girl comes up

0:25:06.680 --> 0:25:08.639
<v Speaker 2>to shan Chan and says, hey, I've got a hen's

0:25:08.680 --> 0:25:11.560
<v Speaker 2>egg I can bring you if that's that's enough. I

0:25:11.560 --> 0:25:13.159
<v Speaker 2>mean it's not much, but it's what I got and

0:25:13.200 --> 0:25:17.040
<v Speaker 2>he's like, okay, that will suffice. She goes to fetch it,

0:25:17.160 --> 0:25:19.439
<v Speaker 2>and then she comes back and says, actually, sorry, the

0:25:19.440 --> 0:25:21.920
<v Speaker 2>egg's gone. I can't offer that to you, and this

0:25:22.000 --> 0:25:25.879
<v Speaker 2>sets sean Chan off. He immediately accuses the girl of

0:25:25.920 --> 0:25:27.760
<v Speaker 2>eating the eggs. He's like, oh, you couldn't bring it

0:25:27.800 --> 0:25:30.720
<v Speaker 2>because you ate it nice and she said, no, no,

0:25:30.720 --> 0:25:33.720
<v Speaker 2>it wasn't me. It was probably the mice. They're mice

0:25:33.760 --> 0:25:36.000
<v Speaker 2>all over this place. They probably ate the egg. That's

0:25:36.040 --> 0:25:36.919
<v Speaker 2>probably what happened.

0:25:37.880 --> 0:25:39.639
<v Speaker 3>Lot of twist and turns in the story.

0:25:40.400 --> 0:25:43.479
<v Speaker 2>But the poet here, yeah, he's in a mood at

0:25:43.520 --> 0:25:46.640
<v Speaker 2>this point and he says, then I will satirize them

0:25:46.960 --> 0:25:51.040
<v Speaker 2>in a poem, said Sean Chan, and forthwith he chanted

0:25:51.200 --> 0:25:54.920
<v Speaker 2>so bitter a satire against them that ten mice fell

0:25:55.040 --> 0:25:59.160
<v Speaker 2>dead at once in his presence. WHOA, Yeah, I mean again,

0:25:59.240 --> 0:26:00.800
<v Speaker 2>this guy is a great poet.

0:26:01.280 --> 0:26:03.320
<v Speaker 3>That's also a lot of mice to have just been

0:26:03.400 --> 0:26:04.520
<v Speaker 3>present anyway.

0:26:05.840 --> 0:26:07.800
<v Speaker 2>Yeah, but it did. I mean, that makes sense. That's

0:26:07.800 --> 0:26:08.920
<v Speaker 2>probably what happened to the egg.

0:26:09.320 --> 0:26:11.800
<v Speaker 3>Yeah, affair is a veritable schmorgasbord.

0:26:12.520 --> 0:26:16.399
<v Speaker 2>Now one assumes that Shanchen pauses, catches his breath a

0:26:16.400 --> 0:26:18.760
<v Speaker 2>little bit, but he's still in a foul mood over

0:26:18.800 --> 0:26:21.159
<v Speaker 2>all of this, and he continues, this is this is

0:26:21.200 --> 0:26:25.280
<v Speaker 2>from Yates tis well, said Shanzhen. But the cat is

0:26:25.320 --> 0:26:27.879
<v Speaker 2>the one most to blame, for it was her duty

0:26:28.000 --> 0:26:32.920
<v Speaker 2>to suppress the mice. Therefore, I shall satirize the tribe

0:26:32.920 --> 0:26:37.440
<v Speaker 2>of the cats and their chief lord, Urusan, son of Arousan,

0:26:37.760 --> 0:26:40.600
<v Speaker 2>for I know where he lives, with his wife's Spitfire,

0:26:40.960 --> 0:26:44.679
<v Speaker 2>and his daughter Sharptooth, with her brothers, the Purr and

0:26:44.760 --> 0:26:48.560
<v Speaker 2>the Growler. But I shall begin with Urusan himself, for

0:26:48.640 --> 0:26:51.359
<v Speaker 2>he is a king and answerable for all the cats.

0:26:51.880 --> 0:26:55.640
<v Speaker 3>I'm pretty sure my child made up these cat names.

0:26:55.400 --> 0:26:58.040
<v Speaker 2>It does sound a little bit like Cat's the musical, right,

0:26:58.200 --> 0:27:01.359
<v Speaker 2>he's the purr and the growler. Yeah, so this is

0:27:01.400 --> 0:27:04.720
<v Speaker 2>already seeming like a bad decision, but he's again, he's

0:27:04.720 --> 0:27:08.159
<v Speaker 2>in a mood. He's gonna keep going. Quote and he said,

0:27:08.600 --> 0:27:11.800
<v Speaker 2>Erosan monster of claws, who strikes at the mouse, but

0:27:11.960 --> 0:27:15.680
<v Speaker 2>lets it go weakest of cats, the otter did well,

0:27:15.720 --> 0:27:19.080
<v Speaker 2>who bit off the tips of thy progenitor's ears, so

0:27:19.160 --> 0:27:22.560
<v Speaker 2>that every cat sense is jagged eared. Let thy tail

0:27:22.680 --> 0:27:26.399
<v Speaker 2>hang down. It is right for the mouse jeers at thee.

0:27:27.040 --> 0:27:29.720
<v Speaker 2>Now Erosan heard these words in his cave, and he

0:27:29.800 --> 0:27:33.760
<v Speaker 2>said to his daughter, sharp tooth, Shanhan has satirized me,

0:27:34.240 --> 0:27:38.879
<v Speaker 2>but I will be avenged. Nay, father, she said, bring

0:27:38.960 --> 0:27:41.480
<v Speaker 2>him here alive, that we may all take our revenge.

0:27:42.160 --> 0:27:45.280
<v Speaker 2>I shall go then and bring him, said Erosan, So

0:27:45.440 --> 0:27:49.840
<v Speaker 2>send thy brothers after me. So obviously things are about

0:27:49.880 --> 0:27:53.439
<v Speaker 2>to really get out of hand. Shan Chhan gets the

0:27:53.480 --> 0:27:55.680
<v Speaker 2>sense that this is about to happen, so he asked

0:27:55.720 --> 0:27:57.639
<v Speaker 2>the king and all the people he's been insulting to

0:27:57.680 --> 0:28:01.280
<v Speaker 2>protect him. But none of them can protect him from

0:28:01.440 --> 0:28:04.400
<v Speaker 2>the coming of the King of the cats. And there's

0:28:04.400 --> 0:28:08.600
<v Speaker 2>this great description here where this is originally all I

0:28:08.680 --> 0:28:11.400
<v Speaker 2>was going to include, but then the story was too good.

0:28:12.080 --> 0:28:15.119
<v Speaker 2>But here's the description. And when the cat appeared, he

0:28:15.200 --> 0:28:18.359
<v Speaker 2>seemed to them the size of a bullock, so a steer.

0:28:19.000 --> 0:28:24.760
<v Speaker 2>And this was his appearance, rapacious, panting, jagged eared, snub nosed,

0:28:25.040 --> 0:28:32.000
<v Speaker 2>sharp toothed, nimble, angry, vindictive, glare eyed, terrible, sharp plod

0:28:32.600 --> 0:28:36.280
<v Speaker 2>Such was his similitude. But he passed on amongst them,

0:28:36.320 --> 0:28:39.200
<v Speaker 2>not minding till he came to Shan Shan and him

0:28:39.240 --> 0:28:41.400
<v Speaker 2>he seized by the arm and jerked him up on

0:28:41.480 --> 0:28:44.520
<v Speaker 2>his back and made off the way he came before

0:28:44.560 --> 0:28:47.240
<v Speaker 2>anyone could anyone could touch him, for he had no

0:28:47.320 --> 0:28:50.160
<v Speaker 2>other object in view but to get hold of the poet.

0:28:50.760 --> 0:28:53.200
<v Speaker 2>So he swept him up. He's taken him away. Okay,

0:28:53.840 --> 0:28:55.800
<v Speaker 2>So at this point the king of the cats rides

0:28:55.800 --> 0:28:58.240
<v Speaker 2>off into the night with the terrified poet on his back.

0:28:59.160 --> 0:29:02.880
<v Speaker 2>Shan Shan, clearly in a tight spot, tries flattery. He

0:29:03.000 --> 0:29:07.680
<v Speaker 2>starts on telling Irosan Love what a marvelous beast he is,

0:29:08.440 --> 0:29:11.400
<v Speaker 2>and this is not working, so he invokes the saints,

0:29:11.800 --> 0:29:14.040
<v Speaker 2>but Irasan is having none of it, and he brings

0:29:14.080 --> 0:29:17.680
<v Speaker 2>the bard straight to a forge at a monastery, apparently

0:29:17.720 --> 0:29:20.800
<v Speaker 2>so he can roast the poet within it, and maybe

0:29:20.800 --> 0:29:23.360
<v Speaker 2>there's some sort of maybe maybe there's some sort of

0:29:23.400 --> 0:29:27.440
<v Speaker 2>intended twist here. Right, the cat is not being roasted here,

0:29:27.560 --> 0:29:29.080
<v Speaker 2>the human is going to be roasted.

0:29:29.400 --> 0:29:30.280
<v Speaker 3>Yeah.

0:29:30.320 --> 0:29:32.760
<v Speaker 2>But at this point, who's hanging out here by the

0:29:32.760 --> 0:29:36.480
<v Speaker 2>forge but Saint Kiran, one of the twelve Apostles of Ireland,

0:29:36.880 --> 0:29:39.880
<v Speaker 2>and he refuses to see such a fine poet incinerated,

0:29:40.120 --> 0:29:41.720
<v Speaker 2>so he hits the King of the Cats with a

0:29:41.760 --> 0:29:46.000
<v Speaker 2>bar of red hot iron, killing him, and then Sean

0:29:46.080 --> 0:29:50.600
<v Speaker 2>Chan tells off the saint. He says, quote, I would

0:29:50.680 --> 0:29:53.880
<v Speaker 2>rather Irosan had killed me and eaten me every bit,

0:29:54.040 --> 0:29:57.800
<v Speaker 2>so that I might bring disgrace on Guori the King

0:29:58.200 --> 0:30:00.280
<v Speaker 2>for the bad food he gave me, for it was

0:30:00.320 --> 0:30:03.120
<v Speaker 2>all owing to his wretched dinners that I got into

0:30:03.120 --> 0:30:06.800
<v Speaker 2>this plight. I love that he's such a such a

0:30:06.840 --> 0:30:12.760
<v Speaker 2>grumpus and just so committed to this grudge that he's like,

0:30:12.760 --> 0:30:15.120
<v Speaker 2>I wish you hadn't saved me because I because I'm

0:30:15.160 --> 0:30:18.160
<v Speaker 2>just so mad at the king. Amazing all time grouch.

0:30:18.320 --> 0:30:21.600
<v Speaker 2>Yeah yeah, But anyway, the story ends up with the

0:30:21.680 --> 0:30:23.880
<v Speaker 2>King and the bar and eventually make up, and shan

0:30:23.960 --> 0:30:25.800
<v Speaker 2>Chen gets on it gets an honored seat at all

0:30:25.840 --> 0:30:29.360
<v Speaker 2>the feasts moving forward. So in a way, I feel

0:30:29.360 --> 0:30:31.280
<v Speaker 2>like the King of the Cats really catches astray in

0:30:31.320 --> 0:30:33.680
<v Speaker 2>this in the story, if you ask me, Like, he

0:30:33.800 --> 0:30:36.120
<v Speaker 2>was just kind of mining his own business until he

0:30:36.280 --> 0:30:39.440
<v Speaker 2>was just wretchedly insulted by this poet. And you know,

0:30:39.480 --> 0:30:41.320
<v Speaker 2>he couldn't. He's the king. He can't just stand there

0:30:41.320 --> 0:30:43.440
<v Speaker 2>and let this pass. He has to go off and

0:30:43.760 --> 0:30:46.360
<v Speaker 2>kill this poet, and he gets just drawn into all

0:30:46.400 --> 0:30:47.240
<v Speaker 2>of this drama.

0:30:47.360 --> 0:30:49.960
<v Speaker 3>But so do you think this captures the spirit of

0:30:50.080 --> 0:30:52.840
<v Speaker 3>the King of Cats that is summoned by that the

0:30:52.920 --> 0:30:56.080
<v Speaker 3>horrible ritual, Like it's the same sort of being as

0:30:56.080 --> 0:30:56.880
<v Speaker 3>being imagined.

0:30:57.160 --> 0:31:00.360
<v Speaker 2>Yeah, here given you know, given treatment within an using

0:31:00.440 --> 0:31:05.200
<v Speaker 2>story that is clearly playing for laughs and places. But yeah,

0:31:05.200 --> 0:31:07.640
<v Speaker 2>they both seem to get at this idea of some

0:31:07.720 --> 0:31:10.920
<v Speaker 2>sort of a great cat, some sort of a supernatural

0:31:11.080 --> 0:31:16.720
<v Speaker 2>cat being that has knowledge, uh, you know, beyond that

0:31:17.040 --> 0:31:20.120
<v Speaker 2>of of a of a mortal So something like a

0:31:20.160 --> 0:31:23.560
<v Speaker 2>god perhaps, like Wiseman points out, connected to some sort

0:31:23.560 --> 0:31:28.080
<v Speaker 2>of a feline deity of of you know, of Pagan,

0:31:28.360 --> 0:31:32.560
<v Speaker 2>Driddic pre Christian origin. So it's yeah, it's interesting to

0:31:32.560 --> 0:31:34.440
<v Speaker 2>see that you kind of see it like peeking out

0:31:34.440 --> 0:31:36.920
<v Speaker 2>of the Odadus, you know, almost like a cat in

0:31:36.920 --> 0:31:39.160
<v Speaker 2>the night, but it's peaking out of Adadus from these

0:31:39.240 --> 0:31:41.040
<v Speaker 2>various folk tales and traditions.

0:31:41.320 --> 0:31:44.360
<v Speaker 3>Yeah, that takes a fence and comes to the aid

0:31:44.520 --> 0:31:47.640
<v Speaker 3>of its smaller, more mundane brethren. And that we can,

0:31:48.120 --> 0:31:52.080
<v Speaker 3>at our peril, get its attention by irritating or harming

0:31:52.120 --> 0:31:53.080
<v Speaker 3>those little brethren.

0:31:53.760 --> 0:31:56.560
<v Speaker 2>Yeah, and that in its you know that that feels

0:31:56.640 --> 0:31:58.880
<v Speaker 2>very twisted in so many ways, right, because on one hand,

0:31:58.920 --> 0:32:00.720
<v Speaker 2>it seems like it should be a cot genary tale,

0:32:00.720 --> 0:32:02.920
<v Speaker 2>don't mistreat a cat because the King of the cats

0:32:02.920 --> 0:32:04.840
<v Speaker 2>could come for you, But then it gets turned into

0:32:04.840 --> 0:32:06.960
<v Speaker 2>a whole ritual. It's like, well, we're counting on that

0:32:07.040 --> 0:32:10.240
<v Speaker 2>because we actually need some sage advice from the King

0:32:10.280 --> 0:32:12.240
<v Speaker 2>of the cats. But we've got to play it just

0:32:12.320 --> 0:32:13.920
<v Speaker 2>right otherwise he'll destroy us.

0:32:14.200 --> 0:32:16.320
<v Speaker 3>But the advice is always just going to be build

0:32:16.360 --> 0:32:19.280
<v Speaker 3>seven churches. It's going to tell you that every time.

0:32:19.440 --> 0:32:20.000
<v Speaker 3>You already know.

0:32:20.960 --> 0:32:22.800
<v Speaker 2>That's why there's just so many churches over there.

0:32:22.800 --> 0:32:22.960
<v Speaker 4>Now.

0:32:22.960 --> 0:32:35.520
<v Speaker 3>I guess, okay, are you ready to shift to a

0:32:35.560 --> 0:32:36.800
<v Speaker 3>new supernatural cat?

0:32:37.200 --> 0:32:38.680
<v Speaker 2>Let us summon it out of the dark.

0:32:39.000 --> 0:32:41.160
<v Speaker 3>I would like to take a look at a monster

0:32:41.280 --> 0:32:46.440
<v Speaker 3>cat that appears in Welsh folklore and Arthurian literature, known

0:32:46.560 --> 0:32:50.720
<v Speaker 3>as Cath Polyg if you're trying to look it up. Unfortunately,

0:32:50.760 --> 0:32:53.920
<v Speaker 3>there are a bunch of different spelling and pronunciation variants

0:32:53.960 --> 0:32:56.960
<v Speaker 3>for the name of this creature. Usually the cat part

0:32:57.000 --> 0:32:59.040
<v Speaker 3>of the name is spelled with the thch at the end,

0:32:59.120 --> 0:33:02.440
<v Speaker 3>like Kathy with the y so cat or cat, and

0:33:02.480 --> 0:33:04.880
<v Speaker 3>then the second word in the name could be pa

0:33:05.120 --> 0:33:07.920
<v Speaker 3>l u c b A l u g b a

0:33:08.120 --> 0:33:10.120
<v Speaker 3>l u s something like that, but I think it's

0:33:10.160 --> 0:33:15.160
<v Speaker 3>pronounced Kath Pollog. The name comes from Welsh and it

0:33:15.240 --> 0:33:19.520
<v Speaker 3>is usually, at least in the mainline tradition, taken to

0:33:19.600 --> 0:33:22.680
<v Speaker 3>mean Pollug's cat, as in a cat belonging to a

0:33:22.760 --> 0:33:27.600
<v Speaker 3>proper noun polag. There is also a French literary variation

0:33:27.840 --> 0:33:32.400
<v Speaker 3>known as Capalou or Chappalou, which by a false etymology,

0:33:32.480 --> 0:33:35.320
<v Speaker 3>seems to have evolved to mean a bog cat. Will

0:33:35.320 --> 0:33:36.840
<v Speaker 3>come back to that in a bit, because I think

0:33:36.840 --> 0:33:42.240
<v Speaker 3>that's interesting. In some stories, kath Pollog is a monster

0:33:42.400 --> 0:33:46.560
<v Speaker 3>cat that does battle with a hero from Arthurian legend

0:33:46.920 --> 0:33:51.920
<v Speaker 3>named k sometimes spelled c Ai or Cei or kay.

0:33:52.640 --> 0:33:55.480
<v Speaker 2>Yeah. Fans of the nineteen sixty three Disney film The

0:33:55.480 --> 0:33:58.400
<v Speaker 2>Sword in the Stone will remember this character. This is

0:33:58.480 --> 0:34:01.160
<v Speaker 2>based on the nineteen thirty eight None novel by T. H. White,

0:34:01.240 --> 0:34:03.719
<v Speaker 2>but it plays a prominent role in that picture.

0:34:03.920 --> 0:34:06.400
<v Speaker 3>The version of the Sword in the Stone is very

0:34:06.480 --> 0:34:10.200
<v Speaker 3>much the k you get in later Arthurian literature, where

0:34:10.200 --> 0:34:15.520
<v Speaker 3>he is an obnoxious, loud mouth bully Arthur's older foster brother,

0:34:15.600 --> 0:34:19.480
<v Speaker 3>but he's also he's a buffoon. In these earlier Arthur stories,

0:34:19.560 --> 0:34:24.480
<v Speaker 3>k is a much more honorable and uncomplicatedly heroic character.

0:34:25.400 --> 0:34:29.040
<v Speaker 3>But Kath Palack's enemy is not always k In some

0:34:29.200 --> 0:34:33.680
<v Speaker 3>later yarns, the creature is fought by King Arthur himself,

0:34:33.800 --> 0:34:38.040
<v Speaker 3>and especially in some French tellings, the cat actually wins

0:34:38.080 --> 0:34:39.960
<v Speaker 3>this fight. What kills Arthur.

0:34:40.160 --> 0:34:42.360
<v Speaker 2>We're gonna have to come back to that. This is crazy?

0:34:43.360 --> 0:34:46.560
<v Speaker 2>Is that is not any version of the Arthurine legend

0:34:46.600 --> 0:34:49.040
<v Speaker 2>that I've ever read or seemed committed to film.

0:34:49.160 --> 0:34:52.359
<v Speaker 3>Yeah, don't remember that from Sword in the Stone. But

0:34:52.840 --> 0:34:56.360
<v Speaker 3>so for more information on Kath pallag I was trying

0:34:56.360 --> 0:34:58.319
<v Speaker 3>to find a solid source and I eventually settled on

0:34:58.360 --> 0:35:01.839
<v Speaker 3>a good one. So it's a twenty Foureen edition of

0:35:02.000 --> 0:35:05.440
<v Speaker 3>the Triads of the Island of Britain, edited by a

0:35:05.480 --> 0:35:09.320
<v Speaker 3>scholar named Rachel Bromwich from the University of Wales Press,

0:35:09.360 --> 0:35:13.279
<v Speaker 3>twenty fourteen. So this book is a translation of the

0:35:13.320 --> 0:35:18.760
<v Speaker 3>Welsh Triads. Very interesting literary form that I really didn't

0:35:18.800 --> 0:35:21.800
<v Speaker 3>know anything about before this. So it's a literary form

0:35:21.840 --> 0:35:26.560
<v Speaker 3>preserved in Middle Welsh manuscripts from the medieval period where

0:35:26.600 --> 0:35:30.840
<v Speaker 3>you would essentially have three names of people or things

0:35:31.360 --> 0:35:36.520
<v Speaker 3>listed together under a common conceptual grouping. So examples would

0:35:36.520 --> 0:35:40.120
<v Speaker 3>be three generous men of the Island of Britain, and

0:35:40.160 --> 0:35:42.120
<v Speaker 3>then it would give you a list of three names,

0:35:42.160 --> 0:35:45.960
<v Speaker 3>all with an epithet the generous, you know, Mordaff the generous.

0:35:47.239 --> 0:35:50.480
<v Speaker 3>A lot of these are lists of famous people, lists

0:35:50.480 --> 0:35:53.200
<v Speaker 3>of chieftains or rich people who add a lot of

0:35:53.239 --> 0:35:57.239
<v Speaker 3>sheep or something, or warriors and heroes from history and

0:35:57.280 --> 0:36:02.360
<v Speaker 3>from legend. Some of them are interesting, They've got interesting names,

0:36:02.400 --> 0:36:04.279
<v Speaker 3>and they're kind of confusing. One I remember I came

0:36:04.320 --> 0:36:07.600
<v Speaker 3>across in this book is three slaughter Blocks of the

0:36:07.600 --> 0:36:10.399
<v Speaker 3>Island of Britain. But I think it's not actually talking

0:36:10.400 --> 0:36:13.280
<v Speaker 3>about literal blocks. From the notes, it seems this means

0:36:13.280 --> 0:36:16.280
<v Speaker 3>like a leader who stands his ground firmly in battle.

0:36:17.200 --> 0:36:20.480
<v Speaker 3>Another one that was funny was three Frivolous Bards of

0:36:20.520 --> 0:36:24.399
<v Speaker 3>the Island of Britain. And some of these contain not

0:36:24.480 --> 0:36:29.719
<v Speaker 3>only three names with epithets, some actually have whole narratives attached.

0:36:30.520 --> 0:36:33.440
<v Speaker 3>So where does kath Pallag come in? The kath Pallag

0:36:33.600 --> 0:36:38.359
<v Speaker 3>creature is referenced in a narrative attached to one of

0:36:38.400 --> 0:36:42.480
<v Speaker 3>these Middle Welsh triads, specifically number twenty six in this edition,

0:36:42.960 --> 0:36:47.920
<v Speaker 3>called three Powerful Swine Herds of the Island of Britain.

0:36:49.160 --> 0:36:51.480
<v Speaker 3>This triad, this is one of the ones that has

0:36:51.480 --> 0:36:54.239
<v Speaker 3>some story attached to it, and it's talking about these

0:36:54.400 --> 0:36:59.640
<v Speaker 3>awesome dudes who commanded awesome legions of swine. And it

0:36:59.719 --> 0:37:05.400
<v Speaker 3>leads into a story about Henwin Hnwn Henwin, a mythical

0:37:05.600 --> 0:37:10.120
<v Speaker 3>magical monster pig whose name means old White. I think

0:37:10.160 --> 0:37:13.359
<v Speaker 3>we might have referenced Old White or Henwen in our

0:37:13.440 --> 0:37:15.919
<v Speaker 3>series on the Hogs of Hell last year.

0:37:16.400 --> 0:37:19.760
<v Speaker 2>I think so. Yeah, I remember at least reading about

0:37:20.000 --> 0:37:23.320
<v Speaker 2>King Arthur chasing pigs all over the British Isles.

0:37:23.480 --> 0:37:26.680
<v Speaker 3>Right, So here, I'm going to read from Bromwich's translation

0:37:26.760 --> 0:37:29.400
<v Speaker 3>of the triad narrative, and please forgive my attempts to

0:37:29.440 --> 0:37:33.839
<v Speaker 3>pronounce these Middle Welsh names here, I'm doing my best.

0:37:34.120 --> 0:37:36.680
<v Speaker 3>So it's listing the three great swineherds, and it gets

0:37:36.719 --> 0:37:38.880
<v Speaker 3>to the third one, and then it says, and the

0:37:38.920 --> 0:37:42.799
<v Speaker 3>third call son of koul Ruey, with the swine of

0:37:42.920 --> 0:37:47.319
<v Speaker 3>Dalwear Dalbin in Glenn dahlwere in Cornwall, and one of

0:37:47.360 --> 0:37:51.200
<v Speaker 3>the swine was pregnant. Henwin was her name, and it

0:37:51.239 --> 0:37:53.799
<v Speaker 3>was prophesied that the island of Britain would be the

0:37:53.880 --> 0:37:57.920
<v Speaker 3>worse for the womb burden. Then Arthur assembled the army

0:37:57.960 --> 0:38:00.560
<v Speaker 3>of the Island of Britain and set out to seek

0:38:00.600 --> 0:38:05.080
<v Speaker 3>to destroy her. So, now being hunted, Henwin goes on

0:38:05.200 --> 0:38:07.839
<v Speaker 3>to give birth to a pharaoh. It says, in order

0:38:07.880 --> 0:38:10.279
<v Speaker 3>to give birth, she goes into the sea. But then

0:38:10.360 --> 0:38:13.319
<v Speaker 3>later it's describing where these creatures are born, and it

0:38:13.360 --> 0:38:15.759
<v Speaker 3>sounds like it's different locations on land, so it's kind

0:38:15.760 --> 0:38:18.759
<v Speaker 3>of confusing. Maybe she gets to these locations by sea

0:38:18.800 --> 0:38:23.080
<v Speaker 3>travel between giving birth to them, but yeah, it comes

0:38:23.120 --> 0:38:26.400
<v Speaker 3>back on land to have each batch or something. But anyway,

0:38:26.400 --> 0:38:28.880
<v Speaker 3>it says she ends up giving birth to a grain

0:38:28.960 --> 0:38:32.080
<v Speaker 3>of wheat and a bee, and it explains that's why

0:38:32.160 --> 0:38:36.280
<v Speaker 3>one location has good wheat crops. And then at another

0:38:36.320 --> 0:38:39.040
<v Speaker 3>place she gives birth to a grain of barley and

0:38:39.080 --> 0:38:42.880
<v Speaker 3>a grain of wheat, and that's again some crop related

0:38:43.280 --> 0:38:47.000
<v Speaker 3>futures there. But then things start getting bad. She gives

0:38:47.040 --> 0:38:50.200
<v Speaker 3>birth to a wolf cub and a young eagle, and

0:38:50.239 --> 0:38:52.520
<v Speaker 3>it says these monsters are sent to different parts of

0:38:52.560 --> 0:38:55.560
<v Speaker 3>the British Isles, and you know, cause much trouble there.

0:38:56.120 --> 0:38:59.600
<v Speaker 3>And then from here we learn quote and at landfair

0:38:59.719 --> 0:39:03.120
<v Speaker 3>in are fun. Under the black Rock she brought forth

0:39:03.160 --> 0:39:06.560
<v Speaker 3>a kitten, and the powerful swineherd threw it from the

0:39:06.640 --> 0:39:10.080
<v Speaker 3>rock into the sea, and the sons of Pollag fostered

0:39:10.120 --> 0:39:13.360
<v Speaker 3>it in Man to their own harm. And that was

0:39:13.440 --> 0:39:16.400
<v Speaker 3>Polyg's cat, and it was one of the three great

0:39:16.480 --> 0:39:20.279
<v Speaker 3>oppressions of Man nurtured therein. So it brings it all

0:39:20.320 --> 0:39:24.160
<v Speaker 3>back to another triad, three great oppressions of man. So yes,

0:39:24.280 --> 0:39:27.000
<v Speaker 3>this monster cat, first of all, born not to a

0:39:27.080 --> 0:39:30.720
<v Speaker 3>previous generation of monster cats, but to one very special swine,

0:39:30.840 --> 0:39:36.800
<v Speaker 3>some pig Man seems to be a reference to a place,

0:39:37.320 --> 0:39:40.480
<v Speaker 3>this surreal place now called Anglesey, which is a large

0:39:40.480 --> 0:39:44.560
<v Speaker 3>island just off the northwest coast of Wales. So if

0:39:44.560 --> 0:39:46.960
<v Speaker 3>you're trying to picture it on a map, yeah, the

0:39:47.480 --> 0:39:50.279
<v Speaker 3>cat Polag's hunting grounds. It was up on Anglesey and

0:39:50.400 --> 0:39:55.680
<v Speaker 3>especially I think around the sort of mainland facing coast

0:39:55.719 --> 0:39:57.920
<v Speaker 3>of that island. It was said that it could swim

0:39:57.960 --> 0:39:58.560
<v Speaker 3>the straits.

0:40:00.000 --> 0:40:01.560
<v Speaker 2>However, despite the fact that.

0:40:01.560 --> 0:40:05.400
<v Speaker 3>In the core text here Pallag is treated as a

0:40:05.400 --> 0:40:09.120
<v Speaker 3>proper name, it is a person to which the cat belongs,

0:40:09.280 --> 0:40:13.520
<v Speaker 3>Pallag's cat, there also seems to be a more descriptive

0:40:13.560 --> 0:40:18.799
<v Speaker 3>etymology that some scholars have proposed. Bromwich points out that

0:40:18.960 --> 0:40:24.000
<v Speaker 3>the Middle Welsh word pallock or ballock comes from a

0:40:24.120 --> 0:40:29.640
<v Speaker 3>root word which means to dig, pierce, wound, hit, scratch,

0:40:29.920 --> 0:40:33.080
<v Speaker 3>or claw, so it's kind of an all purpose striking

0:40:33.160 --> 0:40:37.920
<v Speaker 3>and gouging verb. And Bromwich cites another scholar named Lloyd Jones,

0:40:37.920 --> 0:40:42.680
<v Speaker 3>who argues that pollock was originally an adjectival descriptor of

0:40:42.840 --> 0:40:46.719
<v Speaker 3>the cat, as in scratching cat. So cat Pallag, not

0:40:47.040 --> 0:40:49.719
<v Speaker 3>the cat that belongs to Pallack, but the scratching cat.

0:40:50.239 --> 0:40:52.240
<v Speaker 3>The aren't most cat scratching cats?

0:40:52.440 --> 0:40:55.160
<v Speaker 2>Yeah, yeah, if you if you look at them the

0:40:55.200 --> 0:40:56.920
<v Speaker 2>wrong way, Yeah.

0:40:56.600 --> 0:40:59.359
<v Speaker 3>I think it's supposed to make this monster cat sound

0:40:59.480 --> 0:41:02.680
<v Speaker 3>dangerous and deadly, So maybe scratching isn't the best English

0:41:02.680 --> 0:41:05.360
<v Speaker 3>translation in terms of connotations. Maybe it should be like

0:41:05.560 --> 0:41:07.720
<v Speaker 3>striking or gouging cat guys.

0:41:07.760 --> 0:41:10.719
<v Speaker 2>Like, perhaps a more severe version of scratching, because you

0:41:10.719 --> 0:41:13.480
<v Speaker 2>can get a pretty friendly scratch from even a very

0:41:13.600 --> 0:41:16.200
<v Speaker 2>nice cat, but a gouging is different.

0:41:16.600 --> 0:41:18.799
<v Speaker 3>As I said earlier, this version of the story does

0:41:18.840 --> 0:41:21.320
<v Speaker 3>not say how big the cat is, though, so maybe

0:41:21.360 --> 0:41:23.640
<v Speaker 3>it is scratching. Maybe we should understand it that way,

0:41:24.600 --> 0:41:27.680
<v Speaker 3>but anyway, the name of the cath polaic here may

0:41:27.719 --> 0:41:31.920
<v Speaker 3>also have survived in the common name for an herb

0:41:32.360 --> 0:41:38.160
<v Speaker 3>called palag'spaw, known in English as silverweed. So apart from

0:41:38.239 --> 0:41:42.840
<v Speaker 3>this triad about very powerful swineherds, the only other early

0:41:43.200 --> 0:41:47.440
<v Speaker 3>reference to catho polog in written sources is a tenth

0:41:47.560 --> 0:41:52.160
<v Speaker 3>or eleventh century Old Welsh poem called pah Gurr, which

0:41:52.320 --> 0:41:56.600
<v Speaker 3>only exists in a fragmentary state now. And this poem

0:41:56.960 --> 0:42:00.520
<v Speaker 3>is in one passage it's talking about the adventure of

0:42:00.640 --> 0:42:03.319
<v Speaker 3>k Again, we're back to Kay, who later would become

0:42:03.760 --> 0:42:07.880
<v Speaker 3>Arthur's buffoonish older foster brother. In this earlier story about K,

0:42:08.239 --> 0:42:13.160
<v Speaker 3>it says quote fair k went to Man to destroy monsters,

0:42:13.920 --> 0:42:17.320
<v Speaker 3>and the word here that it uses is luon, which

0:42:18.320 --> 0:42:22.040
<v Speaker 3>the authors have suggested might possibly be in some way

0:42:22.080 --> 0:42:24.680
<v Speaker 3>related to the word lions, though it seems to refer

0:42:24.760 --> 0:42:29.040
<v Speaker 3>to monsters here. But it goes on to say his

0:42:29.160 --> 0:42:33.280
<v Speaker 3>shield was a fragment against caath Pallag. When people ask

0:42:33.560 --> 0:42:37.759
<v Speaker 3>who killed kath Pallag, nine score fierce men fell for

0:42:37.840 --> 0:42:43.120
<v Speaker 3>its food. Nine score warriors. All right, so this cat

0:42:43.360 --> 0:42:45.960
<v Speaker 3>killed one hundred and eighty warriors, and then the night

0:42:46.120 --> 0:42:50.279
<v Speaker 3>k probably killed it, at least that's what's implied. The

0:42:50.360 --> 0:42:52.560
<v Speaker 3>version of the poem we have here cuts off in

0:42:52.600 --> 0:42:54.680
<v Speaker 3>the middle of the tale, so we don't actually get

0:42:54.680 --> 0:42:57.120
<v Speaker 3>the part where he kills it if he does, but

0:42:57.560 --> 0:43:01.000
<v Speaker 3>that seems to be implied because kay like survives the encounter.

0:43:00.920 --> 0:43:04.719
<v Speaker 2>And that's usually where these stories go, with some not

0:43:04.760 --> 0:43:05.640
<v Speaker 2>always but often.

0:43:06.600 --> 0:43:09.719
<v Speaker 3>In another later Welsh source, there's a reference to a

0:43:09.760 --> 0:43:13.120
<v Speaker 3>monster cat in Anglesey, which may be the same creature.

0:43:14.000 --> 0:43:17.120
<v Speaker 3>It's not called cath Pallag, but it says may the

0:43:17.200 --> 0:43:21.480
<v Speaker 3>speckled cat and her strangers make an uproar. Seems to

0:43:21.520 --> 0:43:22.840
<v Speaker 3>be phrased as a kind of curse.

0:43:24.000 --> 0:43:26.160
<v Speaker 2>That and that, of course that makes me think about

0:43:26.200 --> 0:43:28.520
<v Speaker 2>these ideas of like a king of cats and its

0:43:28.560 --> 0:43:32.040
<v Speaker 2>attendants in the night, which I want to mention I

0:43:32.120 --> 0:43:34.200
<v Speaker 2>think it was. Wiseman pointed out that there are also

0:43:34.280 --> 0:43:38.959
<v Speaker 2>some tellings in which that particular cat is described as

0:43:39.239 --> 0:43:42.440
<v Speaker 2>not being attended by other cats, but even but perhaps

0:43:42.480 --> 0:43:46.160
<v Speaker 2>even by like humans holding their own heads. So you

0:43:46.200 --> 0:43:49.960
<v Speaker 2>maybe get some mixed ideas of like are these demons?

0:43:50.080 --> 0:43:54.360
<v Speaker 2>Are these specters of the grave? And so forth? And

0:43:54.400 --> 0:43:57.160
<v Speaker 2>certainly the speckled cat and her strangers makes me think

0:43:57.200 --> 0:43:59.440
<v Speaker 2>of that, like who are these strangers? Are the other cats?

0:43:59.440 --> 0:44:01.920
<v Speaker 2>Are they? You know? Phantoms from beyond?

0:44:02.160 --> 0:44:04.239
<v Speaker 3>That's all that's a ten out of ten band name

0:44:04.280 --> 0:44:10.279
<v Speaker 3>as well. Yes, it's just like the marquee at the Masquerade.

0:44:10.400 --> 0:44:13.719
<v Speaker 3>But so Bromwich says that the cat Pollag legend is

0:44:14.080 --> 0:44:18.840
<v Speaker 3>probably related to another cat monster, a horrible sea cat

0:44:19.000 --> 0:44:23.439
<v Speaker 3>from Irish folklore called the Merchada, and this beast gets

0:44:23.440 --> 0:44:25.920
<v Speaker 3>a description in the Lives of the Saints from the

0:44:25.920 --> 0:44:28.520
<v Speaker 3>Book of Lismore, in a subsection on the life of

0:44:28.560 --> 0:44:32.000
<v Speaker 3>Saint Brendan that Bromwich includes in her EndNote. So I'm

0:44:32.000 --> 0:44:33.840
<v Speaker 3>going to read from that here to give an idea

0:44:35.120 --> 0:44:39.360
<v Speaker 3>talking about Saint Brendan. It says, there is a great

0:44:39.480 --> 0:44:42.400
<v Speaker 3>sea cat here, like a young ox or like a

0:44:42.440 --> 0:44:46.080
<v Speaker 3>three year old horse, overgrown by feeding on the fish

0:44:46.160 --> 0:44:49.319
<v Speaker 3>of this sea and this island. And then there's a

0:44:49.320 --> 0:44:51.360
<v Speaker 3>part where the monster is said to be chasing the

0:44:51.400 --> 0:44:53.840
<v Speaker 3>saint's boat. I think Saint Brendan was like a sailor

0:44:53.880 --> 0:44:57.280
<v Speaker 3>and a navigator. And it says bigger than a brazen

0:44:57.400 --> 0:45:00.920
<v Speaker 3>cauldron was each of his eyes A boy rrs tusks

0:45:00.960 --> 0:45:04.719
<v Speaker 3>had he furzy hair upon him. And when I saw

0:45:04.760 --> 0:45:06.759
<v Speaker 3>a furzy, I was like, is that a TYPEO? No,

0:45:06.880 --> 0:45:08.839
<v Speaker 3>that is not a type furze.

0:45:08.960 --> 0:45:09.319
<v Speaker 2>F you are.

0:45:09.480 --> 0:45:13.839
<v Speaker 3>Ze means the thorny foliage on an evergreen shrub. So

0:45:13.960 --> 0:45:17.319
<v Speaker 3>think of a cat, a monstrous sea cat, with like

0:45:17.360 --> 0:45:22.000
<v Speaker 3>evergreen kind of pine needle hair or brambly hair. And

0:45:22.040 --> 0:45:24.359
<v Speaker 3>then and then it goes on to say he had

0:45:24.360 --> 0:45:26.799
<v Speaker 3>the maw of a leopard, with the strength of a

0:45:26.880 --> 0:45:31.279
<v Speaker 3>lion and the veracity of a hound, which the comparisons

0:45:31.320 --> 0:45:33.080
<v Speaker 3>kind of lose steam for me there at the end,

0:45:33.120 --> 0:45:36.719
<v Speaker 3>because it's saying this monstrous cat had a mouth like

0:45:36.760 --> 0:45:39.480
<v Speaker 3>a big cat. You know, I had a mouth like

0:45:39.520 --> 0:45:42.040
<v Speaker 3>a lion. So it was like a lion, like the

0:45:42.080 --> 0:45:45.759
<v Speaker 3>real animal like he is a cat, but.

0:45:45.800 --> 0:45:47.840
<v Speaker 2>It is to be clear some sort of sea creature

0:45:48.760 --> 0:45:49.040
<v Speaker 2>in this.

0:45:49.239 --> 0:45:51.560
<v Speaker 3>That's what they're saying here. Yeah, so this monster cat

0:45:51.640 --> 0:45:55.080
<v Speaker 3>is said to live in the sea. Cat Pallock also

0:45:55.160 --> 0:45:59.560
<v Speaker 3>apparently has sea related powers, since it is said to

0:45:59.640 --> 0:46:02.839
<v Speaker 3>swim the Mini Straits, the waterway that separates the Isle

0:46:02.880 --> 0:46:07.040
<v Speaker 3>of Anglesey from the mainland of Whales. We don't know

0:46:07.280 --> 0:46:10.880
<v Speaker 3>exactly how much of the story of Kath Pallack is

0:46:11.480 --> 0:46:15.359
<v Speaker 3>influenced by these Irish cat beast tales, but they seem

0:46:15.440 --> 0:46:19.919
<v Speaker 3>probably related. There are more sources on these Irish monster cats,

0:46:19.920 --> 0:46:23.000
<v Speaker 3>and Bromwich says that they were sometimes sort of a

0:46:23.040 --> 0:46:26.040
<v Speaker 3>ware cat, a human being who has been bewitched, or

0:46:26.360 --> 0:46:30.360
<v Speaker 3>one who can magically transform themselves with a cat skin disguise.

0:46:31.719 --> 0:46:34.680
<v Speaker 3>They sometimes guard hidden treasure troves, so that's kind of cool. Again,

0:46:34.719 --> 0:46:37.759
<v Speaker 3>this is not necessarily Cath Pallick, but the Irish ones.

0:46:37.800 --> 0:46:42.320
<v Speaker 3>They guard treasure troves, and they are sometimes witnessed coming

0:46:42.440 --> 0:46:46.360
<v Speaker 3>out of she mounds. These would be hills where fairies

0:46:46.480 --> 0:46:49.400
<v Speaker 3>or elves dwell underneath the earth. They thought of his

0:46:49.480 --> 0:47:03.319
<v Speaker 3>portals to the hidden world. Now I mentioned earlier. The

0:47:03.480 --> 0:47:08.400
<v Speaker 3>French variation on cat pallag the Capellou or the Chappealou.

0:47:09.160 --> 0:47:12.759
<v Speaker 3>Whereas in Welsh texts the slayer of the cat is

0:47:12.920 --> 0:47:17.920
<v Speaker 3>k in some medieval French Arthurian romances it is actually

0:47:18.239 --> 0:47:22.839
<v Speaker 3>Arthur himself, King Arthur, who fights the creature and sometimes

0:47:23.200 --> 0:47:27.080
<v Speaker 3>loses the fight disastrously. So I'm going to start with

0:47:27.160 --> 0:47:31.399
<v Speaker 3>that version. So from a late twelfth century text known

0:47:31.480 --> 0:47:35.920
<v Speaker 3>as Romance de Francais, describing a poem in which this

0:47:36.000 --> 0:47:39.360
<v Speaker 3>story is told, the author says, quote, the French have

0:47:39.480 --> 0:47:42.560
<v Speaker 3>made a poem about him, that King Arthur was pushed

0:47:42.600 --> 0:47:46.000
<v Speaker 3>by Capellou into the bog and the cat killed him

0:47:46.000 --> 0:47:49.279
<v Speaker 3>in war, then passed over to England and was not

0:47:49.440 --> 0:47:52.120
<v Speaker 3>slow to conquer it, then wore the crown in the

0:47:52.200 --> 0:47:55.239
<v Speaker 3>land and was the lord of the country. Where did

0:47:55.239 --> 0:47:57.960
<v Speaker 3>they get such a tale? It is a proven lie.

0:47:58.200 --> 0:47:59.239
<v Speaker 3>God knows.

0:48:02.920 --> 0:48:04.640
<v Speaker 2>I love that. That's amazing.

0:48:05.360 --> 0:48:06.280
<v Speaker 3>Is not true?

0:48:07.239 --> 0:48:11.440
<v Speaker 2>Yeah, I'm very much imagining the French people from Monty

0:48:11.440 --> 0:48:15.240
<v Speaker 2>Python in the Holy Grail here creating a scandalous story

0:48:15.239 --> 0:48:18.040
<v Speaker 2>about a cat killing King Arthur and becoming the King

0:48:18.080 --> 0:48:18.719
<v Speaker 2>of the Britons.

0:48:18.960 --> 0:48:20.600
<v Speaker 3>Yeah, I want to come back to that the question

0:48:20.680 --> 0:48:24.239
<v Speaker 3>of how to take this story. But another interesting thing

0:48:24.560 --> 0:48:27.600
<v Speaker 3>in the secondhand description of the story here the fight

0:48:27.719 --> 0:48:30.560
<v Speaker 3>takes place in a bog or in a swamp, which

0:48:30.600 --> 0:48:33.080
<v Speaker 3>in the French language would have been in la palou,

0:48:33.400 --> 0:48:38.239
<v Speaker 3>meaning in the bog. Bromwich writes that this is evidence that,

0:48:38.600 --> 0:48:44.799
<v Speaker 3>by way of a false etymology, the French misunderstood kathpollog

0:48:44.960 --> 0:48:49.560
<v Speaker 3>to mean bog cat, and note that this allows the

0:48:49.800 --> 0:48:53.359
<v Speaker 3>capelu or the chappalou to retain the characteristics of a

0:48:53.560 --> 0:48:58.400
<v Speaker 3>water monster like the Irish sea cats. These false folk

0:48:58.480 --> 0:49:01.680
<v Speaker 3>etymologies are always really interesting to me. We've talked about

0:49:01.719 --> 0:49:02.919
<v Speaker 3>a number of them on the show before.

0:49:02.960 --> 0:49:03.200
<v Speaker 4>I know.

0:49:03.239 --> 0:49:07.400
<v Speaker 3>One that's come up is the English. This is certainly

0:49:07.400 --> 0:49:10.120
<v Speaker 3>the case for English speakers. Is the word muskrat.

0:49:10.719 --> 0:49:12.560
<v Speaker 2>People assume that.

0:49:12.680 --> 0:49:15.520
<v Speaker 3>Because of the way the name sounds, it must be

0:49:15.600 --> 0:49:18.960
<v Speaker 3>a rat that produces a musk meaning a smelly rat,

0:49:19.320 --> 0:49:24.160
<v Speaker 3>But actually muskrat is an English transliteration of an Algonquin word,

0:49:24.840 --> 0:49:26.719
<v Speaker 3>and so it seems like that may have been going

0:49:26.719 --> 0:49:30.200
<v Speaker 3>on with the French understanding of capellou here, that it's

0:49:30.239 --> 0:49:33.720
<v Speaker 3>like sounds like the French for cat from a bog

0:49:34.000 --> 0:49:36.200
<v Speaker 3>bog cat so that's what they thought it meant. So

0:49:36.239 --> 0:49:38.800
<v Speaker 3>the stories are set in a bog or a swamp.

0:49:38.840 --> 0:49:41.520
<v Speaker 2>Wow, and that ends up coloring the shape of the

0:49:41.880 --> 0:49:42.439
<v Speaker 2>folk tale.

0:49:43.520 --> 0:49:47.239
<v Speaker 3>The French bog cat was like some of these Irish monsters,

0:49:47.400 --> 0:49:49.959
<v Speaker 3>said to be a man who morphed into a cat

0:49:50.040 --> 0:49:54.040
<v Speaker 3>body form by the power of magic. There's another version

0:49:54.080 --> 0:49:57.800
<v Speaker 3>of the story where this time Arthur actually manages to

0:49:57.880 --> 0:50:01.160
<v Speaker 3>kill the cat. This is from a text called Estoir

0:50:01.239 --> 0:50:04.080
<v Speaker 3>de Merlin I think the history of Merlin or the

0:50:04.120 --> 0:50:08.760
<v Speaker 3>Story of Merlin, which takes place in a real location

0:50:09.160 --> 0:50:12.840
<v Speaker 3>around the Lake of Le Bourgeais, which Bromwich says was

0:50:12.920 --> 0:50:16.799
<v Speaker 3>known from the fourteenth century as Mont duchat ar two.

0:50:17.120 --> 0:50:20.960
<v Speaker 3>I think that means Mount Arthur's cat, something like that.

0:50:22.320 --> 0:50:26.520
<v Speaker 3>And another version with the French Capelou says that this

0:50:26.719 --> 0:50:32.680
<v Speaker 3>bog cat captures Arthur, kidnaps him, takes him away to Avalon,

0:50:32.920 --> 0:50:35.480
<v Speaker 3>which is where Arthur comes to rest at the end

0:50:35.480 --> 0:50:38.000
<v Speaker 3>of the more well known stories, you know the Lancelot

0:50:38.080 --> 0:50:40.400
<v Speaker 3>Guenevere romances, where they have a big battle and then

0:50:40.520 --> 0:50:45.879
<v Speaker 3>Arthur's laid to rest in Avalon. Bromwich speculates that this

0:50:46.080 --> 0:50:49.440
<v Speaker 3>weird story where the cat takes the cat takes him

0:50:49.440 --> 0:50:52.640
<v Speaker 3>there may have arisen in an attempt to like blend

0:50:52.680 --> 0:50:58.239
<v Speaker 3>together popular Arthur versus Bogcat battle stories with the more

0:50:58.320 --> 0:51:02.120
<v Speaker 3>well known or canon detail of Arthur's biography in these

0:51:02.160 --> 0:51:05.800
<v Speaker 3>big stories. So I was trying to think of an analogy,

0:51:05.840 --> 0:51:08.640
<v Speaker 3>and it's kind of like if there were a popular

0:51:08.760 --> 0:51:13.000
<v Speaker 3>stream of Star Wars fan fiction where Obi Wan Kenobi

0:51:13.160 --> 0:51:15.640
<v Speaker 3>fights the Fluke Man from the X Files, you know,

0:51:15.719 --> 0:51:19.000
<v Speaker 3>the toilet Monster, and so in one of these stories

0:51:19.120 --> 0:51:22.680
<v Speaker 3>has the Toilet Monster abducting obi Wan Kenobi and taking

0:51:22.760 --> 0:51:24.759
<v Speaker 3>him to the Death Star so he can meet his

0:51:24.800 --> 0:51:26.000
<v Speaker 3>canonical ending.

0:51:26.160 --> 0:51:29.680
<v Speaker 2>Right right, Because it's like, well, we're talking about Obi Wan,

0:51:30.120 --> 0:51:31.600
<v Speaker 2>so of course we have to have the Fluke Band,

0:51:31.600 --> 0:51:33.640
<v Speaker 2>but we need to actually come back to the major

0:51:35.200 --> 0:51:38.040
<v Speaker 2>the major beats in the overarching story, and we've got

0:51:38.040 --> 0:51:40.239
<v Speaker 2>to have Fluke Band there for that as well. Right,

0:51:41.239 --> 0:51:42.239
<v Speaker 2>So yeah, I like that.

0:51:42.320 --> 0:51:45.160
<v Speaker 3>But also I wanted to come back to the question

0:51:45.280 --> 0:51:48.279
<v Speaker 3>you raised about the version where Arthur is killed in

0:51:48.360 --> 0:51:52.279
<v Speaker 3>the bog or killed by the Bogcat, because Arthur he

0:51:52.400 --> 0:51:55.759
<v Speaker 3>just gets crumpled and the cat becomes king. Is it

0:51:55.880 --> 0:51:58.640
<v Speaker 3>possible this was meant as a as a spoof or

0:51:58.680 --> 0:52:01.880
<v Speaker 3>a kind of cross channel national ridicule by the French.

0:52:02.800 --> 0:52:04.919
<v Speaker 3>I don't know of a strong reason for thinking that's

0:52:04.920 --> 0:52:08.000
<v Speaker 3>the case, though I'm very tempted to wonder along those lines.

0:52:08.040 --> 0:52:11.000
<v Speaker 3>Though I'm by no means an expert on Arthurian literature,

0:52:11.040 --> 0:52:15.160
<v Speaker 3>so you know, maybe there are nuances there that I'm missing.

0:52:15.640 --> 0:52:19.400
<v Speaker 3>On the other hand, Bromwich says that the version of

0:52:19.560 --> 0:52:24.680
<v Speaker 3>the story where Arthur dies is actually the oldest known

0:52:24.840 --> 0:52:29.200
<v Speaker 3>variant of the Arthur versus the Bogcat story, and thus

0:52:29.320 --> 0:52:33.799
<v Speaker 3>she argues it's possible that this reflects a quote genuine

0:52:33.880 --> 0:52:38.640
<v Speaker 3>variant tradition of Arthur's end, which existed in antecedent Welsh

0:52:38.680 --> 0:52:41.600
<v Speaker 3>and or Breton tradition, but which by the time of

0:52:41.640 --> 0:52:45.400
<v Speaker 3>the extant records has given place to other alternative traditions.

0:52:45.880 --> 0:52:49.680
<v Speaker 3>Arthur's death at Camlin became conflated with a story of

0:52:49.719 --> 0:52:52.799
<v Speaker 3>his removal to Avalon, so that the story of his

0:52:52.960 --> 0:52:56.040
<v Speaker 3>terminal fight with the cat monster is yet another variant

0:52:56.280 --> 0:53:01.000
<v Speaker 3>which survives only in certain tantalizing illusions. So does that

0:53:01.040 --> 0:53:03.680
<v Speaker 3>make sense that this is obviously here limited to the

0:53:03.680 --> 0:53:06.200
<v Speaker 3>realm of speculation. We don't know about what the earliest

0:53:06.280 --> 0:53:09.880
<v Speaker 3>versions of the story were, But in Bromwich's opinion, it

0:53:09.960 --> 0:53:13.880
<v Speaker 3>could be that this bizarre version of the story of

0:53:14.000 --> 0:53:17.200
<v Speaker 3>King Arthur, where King Arthur is killed by a wicked

0:53:17.320 --> 0:53:21.880
<v Speaker 3>swamp cat, may actually reflect a genuine early variant of

0:53:21.920 --> 0:53:25.560
<v Speaker 3>the King Arthur story, which has since disappeared in Welsh

0:53:25.600 --> 0:53:29.640
<v Speaker 3>and Breton sources, but survives in this altered derivative form

0:53:30.360 --> 0:53:33.799
<v Speaker 3>in these references from French texts like what if What

0:53:33.880 --> 0:53:36.880
<v Speaker 3>if it were that the actual og King Arthur was

0:53:36.920 --> 0:53:39.120
<v Speaker 3>pushed into a bog by a kitty cat?

0:53:39.440 --> 0:53:42.520
<v Speaker 2>Yeah, that's amazing to think about. Yeah, the idea that

0:53:42.560 --> 0:53:44.840
<v Speaker 2>this is not just some sort of one off, not

0:53:45.440 --> 0:53:48.640
<v Speaker 2>the results of some you know, just from some translation

0:53:48.880 --> 0:53:52.040
<v Speaker 2>accidents and so forth. It kind of gives us this

0:53:52.440 --> 0:53:55.000
<v Speaker 2>curio of a tale, but it may represent like a

0:53:55.080 --> 0:54:00.759
<v Speaker 2>significant strain of fiction or Arthurian tradition going back quite

0:54:00.760 --> 0:54:03.560
<v Speaker 2>a ways. That's that's fascinating to think about it. And

0:54:03.600 --> 0:54:06.800
<v Speaker 2>it makes sense too if you again think about this,

0:54:06.800 --> 0:54:09.960
<v Speaker 2>this idea that Wiseman brings up about some of these

0:54:10.000 --> 0:54:14.840
<v Speaker 2>cat stories being connected to much older traditions of even

0:54:14.960 --> 0:54:18.719
<v Speaker 2>feline deities in the British Isles, you know, those are

0:54:18.760 --> 0:54:22.960
<v Speaker 2>exactly the sort of entities that a hero might die fighting.

0:54:23.360 --> 0:54:25.400
<v Speaker 3>I mean, if you come up on the more familiar

0:54:25.560 --> 0:54:28.319
<v Speaker 3>Arthur stories, it sounds comical that he's killed in a

0:54:28.360 --> 0:54:32.560
<v Speaker 3>bog by a cat. But but like you know, Beowulf

0:54:32.680 --> 0:54:35.400
<v Speaker 3>is killed while fighting a dragon. You know this, Yeah,

0:54:35.480 --> 0:54:38.640
<v Speaker 3>and you would have plenty of these medieval stories that

0:54:38.680 --> 0:54:41.760
<v Speaker 3>are about a great heroic warrior and is in fact

0:54:41.800 --> 0:54:44.120
<v Speaker 3>at some point killed in the story by a monster

0:54:44.320 --> 0:54:46.279
<v Speaker 3>in the way that make in a way that makes

0:54:46.320 --> 0:54:49.120
<v Speaker 3>sense of the narrative. Like it, it's not an accident

0:54:49.160 --> 0:54:51.520
<v Speaker 3>that Beowulf gets killed by a dragon. That's like part

0:54:51.600 --> 0:54:53.239
<v Speaker 3>of the arc of the story. And then you know,

0:54:53.280 --> 0:54:54.359
<v Speaker 3>wiggleff steps up.

0:54:55.080 --> 0:54:58.640
<v Speaker 2>Yeah, yeah, yeah, And now I am going to refuse

0:54:58.719 --> 0:55:00.840
<v Speaker 2>to imagine this as any thing less than like a

0:55:00.880 --> 0:55:06.080
<v Speaker 2>tiger sized cat. Though I can't imagine King Arthur falling

0:55:06.160 --> 0:55:07.560
<v Speaker 2>to something that's housecats sized.

0:55:07.680 --> 0:55:09.799
<v Speaker 3>Well, I can imagine it. Maybe I've got a better

0:55:09.840 --> 0:55:12.839
<v Speaker 3>imagination than you. No, I'm thinking, I'm full on thinking

0:55:12.880 --> 0:55:15.000
<v Speaker 3>it's like the rabbit in Monty Python. This is a

0:55:15.160 --> 0:55:18.359
<v Speaker 3>regular sized house cat that is killing King Arthur. It's

0:55:18.440 --> 0:55:22.359
<v Speaker 3>killing one hundred and eighty fine warriors, it's getting them all.

0:55:22.960 --> 0:55:26.799
<v Speaker 2>Well, This does bring us to an interesting notion here,

0:55:27.239 --> 0:55:30.800
<v Speaker 2>thinking about again about the size of a killer cat.

0:55:32.120 --> 0:55:35.080
<v Speaker 2>On one hand, like a big cat is a killer cat.

0:55:35.120 --> 0:55:37.200
<v Speaker 2>That makes sense. We see a big cat at a

0:55:37.280 --> 0:55:39.400
<v Speaker 2>zoo and we feel it in our bones. We know

0:55:39.520 --> 0:55:42.080
<v Speaker 2>that that is something that is a threat to us.

0:55:42.600 --> 0:55:45.080
<v Speaker 2>And if you're dealing with a giant sized cat, I

0:55:45.120 --> 0:55:48.640
<v Speaker 2>mean that's that's of course, been a very popular area

0:55:48.640 --> 0:55:52.160
<v Speaker 2>of focus in fiction. In fact, the Weird House Cinema

0:55:52.160 --> 0:55:55.440
<v Speaker 2>episode that we just re ran, which of course is

0:55:56.160 --> 0:55:59.160
<v Speaker 2>the Incredible Shrinking Man from nineteen fifty seven, has a

0:55:59.160 --> 0:56:03.200
<v Speaker 2>great sequence which our incredible Shrinking Man has to flee

0:56:03.280 --> 0:56:06.480
<v Speaker 2>for his life from a normal sized house cat that

0:56:06.560 --> 0:56:10.319
<v Speaker 2>to him is an enormous monster like a kaiju that

0:56:10.440 --> 0:56:12.479
<v Speaker 2>is trying to get at him in a doll's house.

0:56:12.680 --> 0:56:15.799
<v Speaker 3>There's no kaiju as cruel as a cat, though.

0:56:15.719 --> 0:56:18.279
<v Speaker 2>Yeah, yeah, yeah, I mean it goes back to that

0:56:18.320 --> 0:56:22.360
<v Speaker 2>old bit of folk wisdom that if you were reduced

0:56:22.480 --> 0:56:24.600
<v Speaker 2>to the size of a mouse, your cat would eat you.

0:56:25.120 --> 0:56:28.600
<v Speaker 2>It would not be your friend, which you know, I

0:56:28.640 --> 0:56:31.839
<v Speaker 2>love cats, but I think that's totally true. But then

0:56:31.920 --> 0:56:34.160
<v Speaker 2>on the other end, we have plenty of examples of

0:56:34.760 --> 0:56:38.840
<v Speaker 2>house cat sized cats that are depicted as vicious monsters

0:56:39.320 --> 0:56:41.919
<v Speaker 2>sometimes played for laugh certainly, but although other times there's

0:56:41.920 --> 0:56:44.400
<v Speaker 2>at least an attempt to play it seriously. The movie

0:56:44.440 --> 0:56:47.680
<v Speaker 2>We'll be watching this Friday for Weirdhouse Cinema has such

0:56:47.719 --> 0:56:51.640
<v Speaker 2>a creature. Another film that comes to mind is Tales

0:56:51.680 --> 0:56:54.040
<v Speaker 2>from the Dark Side, the movie which has in it.

0:56:54.120 --> 0:56:57.080
<v Speaker 2>One of the segments is an adaptation of Stephen King's

0:56:57.080 --> 0:56:59.359
<v Speaker 2>The Cat from Hell, and we get to see that

0:56:59.400 --> 0:57:02.680
<v Speaker 2>cat running around and killing people, even though it's not

0:57:02.760 --> 0:57:05.880
<v Speaker 2>shooting lightning out of its eyes. It's not the size

0:57:05.880 --> 0:57:07.919
<v Speaker 2>of a tiger. It's just the size of a house cat.

0:57:07.920 --> 0:57:10.000
<v Speaker 2>But it's really fast and really vicious.

0:57:10.560 --> 0:57:13.040
<v Speaker 3>We shall not underestimate them. I don't think you and

0:57:13.080 --> 0:57:15.840
<v Speaker 3>I would have anyway, but especially not after today.

0:57:16.400 --> 0:57:19.360
<v Speaker 2>Yeah, I mean, even with a house cat, you know,

0:57:19.400 --> 0:57:21.880
<v Speaker 2>there'll be times when they will go into hunter mode

0:57:22.320 --> 0:57:24.680
<v Speaker 2>and they may attack your feet or you know, run

0:57:24.720 --> 0:57:26.320
<v Speaker 2>through the house, and in those moments you get a

0:57:26.360 --> 0:57:29.040
<v Speaker 2>sense of it and you're like, what if this creature

0:57:29.120 --> 0:57:32.560
<v Speaker 2>was suddenly not my friend or not my partner, not

0:57:32.640 --> 0:57:36.800
<v Speaker 2>my roommate, and what if it saw me as something else?

0:57:37.040 --> 0:57:38.160
<v Speaker 2>Maybe I would be in trouble.

0:57:38.720 --> 0:57:40.760
<v Speaker 3>But you gotta be nice to it anyway. I mean,

0:57:40.920 --> 0:57:42.720
<v Speaker 3>not only because it's the right thing to do. If

0:57:42.720 --> 0:57:45.640
<v Speaker 3>you don't, you might summon the King of cats exactly.

0:57:45.760 --> 0:57:49.400
<v Speaker 2>And yeah, and the king will not take kindly to you.

0:57:49.880 --> 0:57:55.120
<v Speaker 2>And that includes just slight slight errors on your part,

0:57:55.240 --> 0:57:58.680
<v Speaker 2>like not giving them the wet food and so forth,

0:58:00.120 --> 0:58:03.520
<v Speaker 2>laying feeding by even fifteen minutes. So just be very

0:58:03.560 --> 0:58:04.720
<v Speaker 2>careful out there everyone.

0:58:05.560 --> 0:58:07.640
<v Speaker 3>Yeah, that's right, a little late for dinner time. There's

0:58:07.680 --> 0:58:09.840
<v Speaker 3>a knock on the door. It's a soft knock, a

0:58:09.920 --> 0:58:11.080
<v Speaker 3>kind of furry knock.

0:58:13.000 --> 0:58:15.560
<v Speaker 2>All right. So that is our look at folkloric cats

0:58:15.560 --> 0:58:18.360
<v Speaker 2>of the British Isles. Again, we couldn't cover everything here,

0:58:18.440 --> 0:58:20.360
<v Speaker 2>and when you start following some of the threads you

0:58:20.400 --> 0:58:22.960
<v Speaker 2>also get into cryptids. Certainly there are a lot of

0:58:22.960 --> 0:58:28.080
<v Speaker 2>like modern cat cryptids and supposed sightings of big cats.

0:58:28.080 --> 0:58:29.720
<v Speaker 2>And then of course again you have the reality of

0:58:29.760 --> 0:58:33.360
<v Speaker 2>wildcats and feral cats and so forth. So there's a lot.

0:58:33.800 --> 0:58:36.760
<v Speaker 2>There's a lot else out there. But hopefully you found

0:58:36.760 --> 0:58:40.680
<v Speaker 2>this enjoyable, and perhaps those of you listening have some

0:58:40.720 --> 0:58:42.640
<v Speaker 2>additional stories you want to bring to mind. Maybe it's

0:58:42.640 --> 0:58:45.440
<v Speaker 2>a different twist on some of the stories we shared

0:58:45.480 --> 0:58:47.840
<v Speaker 2>here today, some of the traditions we shared here today,

0:58:48.240 --> 0:58:52.040
<v Speaker 2>or a treatment of these traditions in fiction one way

0:58:52.160 --> 0:58:54.440
<v Speaker 2>or another right in with those, We would love to

0:58:55.000 --> 0:58:57.360
<v Speaker 2>read those, perhaps on a future episode of Stuff to

0:58:57.360 --> 0:58:59.960
<v Speaker 2>Blow Your Mind. Listener mail. Just a reminder to everyone

0:59:00.040 --> 0:59:01.920
<v Speaker 2>out there that Stuff to Blow Your Mind is primarily

0:59:01.960 --> 0:59:04.280
<v Speaker 2>a science and culture podcast, with core episodes on Tuesdays

0:59:04.320 --> 0:59:07.280
<v Speaker 2>and Thursday, short form episode on Wednesdays, and on Fridays,

0:59:07.320 --> 0:59:10.640
<v Speaker 2>we set aside most serious concerns to watch talk about

0:59:10.640 --> 0:59:13.240
<v Speaker 2>a weird movie on Weird House Cinema. And again this

0:59:13.320 --> 0:59:17.160
<v Speaker 2>is Catwek. Cat episodes will continue all week and Dog people,

0:59:17.240 --> 0:59:19.080
<v Speaker 2>if you want a Dog Week, write in and let

0:59:19.160 --> 0:59:21.560
<v Speaker 2>us know that we should do talk week and we'll

0:59:21.560 --> 0:59:22.440
<v Speaker 2>try and make it happen.

0:59:22.920 --> 0:59:25.479
<v Speaker 3>Also, we had ideas for cat content that we don't

0:59:25.480 --> 0:59:27.440
<v Speaker 3>have time for this week, so we may have to

0:59:28.000 --> 0:59:29.880
<v Speaker 3>we can come back and do Cat Week part.

0:59:29.720 --> 0:59:31.920
<v Speaker 2>Due yeah next year for CATWEK.

0:59:33.040 --> 0:59:36.960
<v Speaker 3>Huge thanks as always to our excellent audio producer JJ Posway.

0:59:37.160 --> 0:59:38.640
<v Speaker 3>If you would like to get in touch with us

0:59:38.640 --> 0:59:41.400
<v Speaker 3>with feedback on this episode or any other, to suggest

0:59:41.400 --> 0:59:43.439
<v Speaker 3>a topic for the future, or just to say hello,

0:59:43.560 --> 0:59:46.520
<v Speaker 3>You can email us at contact stuff to Blow Your

0:59:46.520 --> 0:59:55.120
<v Speaker 3>Mind dot com.

0:59:55.240 --> 0:59:58.200
<v Speaker 1>Stuff to Blow Your Mind is production of iHeartRadio. For

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