WEBVTT - The Slayer

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<v Speaker 1>Welcome to Stuff to Blow your Mind from how Stuffworks

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<v Speaker 1>dot com. Hey you welcome to Stuff to Blow your Mind.

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<v Speaker 1>My name is Robert lamp and I'm Joe McCormick, and

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<v Speaker 1>I want to tell you a story about a monster slayer. Robert,

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<v Speaker 1>are you game? Okay? So, once upon a time in

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<v Speaker 1>medieval Japan, there was a warrior named Minamoto no Ko

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<v Speaker 1>who was a daring swordsman, and he was famous everywhere

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<v Speaker 1>for his bravery and his resolve. And Raiko had in

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<v Speaker 1>his service a companion named Watanabe note Suna, who was

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<v Speaker 1>also courageous, and he was a formidable fighter in his

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<v Speaker 1>own right, and he wielded a bow and arrow and

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<v Speaker 1>wore a suit of armor. And one day Raiko and

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<v Speaker 1>Suna were traveling on the road to Kita Yama when

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<v Speaker 1>they saw a skull floating in the sky, flying in

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<v Speaker 1>and out of the clouds above. Now Rico and Sooner

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<v Speaker 1>were curious how such a thing could be, so they

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<v Speaker 1>decided let's follow the skull, and they followed the flying

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<v Speaker 1>skull all the way to Cagaroka, where it led them

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<v Speaker 1>to a crumbling old mansion from ancient times. The decaying

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<v Speaker 1>manner was surrounded by wild overgrown weeds and an old

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<v Speaker 1>gate choked by vines. So Rico ordered Souna to wait

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<v Speaker 1>for him outside, and Rico entered the mansion alone. As

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<v Speaker 1>he approached the threshold, he started to become aware of

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<v Speaker 1>a presence. There was an old woman lurking behind the door,

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<v Speaker 1>and he called out, who are you? She replied, I've

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<v Speaker 1>been living here for a good long time. I am

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<v Speaker 1>two hundred and ninety years old and have served in

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<v Speaker 1>their turn nine lords of this house. And then Rico

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<v Speaker 1>saw her. She was a horrible sight to behold before

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<v Speaker 1>the warrior's eyes. The old woman grasped her own eyelids

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<v Speaker 1>with a tool, and she flipped her eyelids back over

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<v Speaker 1>the top of her head like a hat. Then she

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<v Speaker 1>pushed her mouth open with a large hairpin, and her

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<v Speaker 1>lips became gigantic, and she took her lips and she

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<v Speaker 1>tied them around her own neck, and her breasts began

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<v Speaker 1>to sag down into her lap like rags. The old

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<v Speaker 1>woman began to speak again. She said, spring comes and

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<v Speaker 1>autumn goes, but my sad thoughts remained the same. Years

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<v Speaker 1>begin an end, but my misery is eternal. This place

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<v Speaker 1>is a demon's den. No human dares passed through our gates.

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<v Speaker 1>My sorrowful youth has gone, but my old self sadly remains.

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<v Speaker 1>I lament that bush warbler's depart, and swallows on the

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<v Speaker 1>beam fly off. In her sorrow, the wretched old woman

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<v Speaker 1>begged Rycho to kill her with his sword and put

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<v Speaker 1>her out of her misery. Rycho could see that the

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<v Speaker 1>old woman was out of her mind, so he left

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<v Speaker 1>her alone, and he instead decided to go into the

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<v Speaker 1>house to see what had happened and solve the mystery

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<v Speaker 1>of the flying skull and what was afflicting this woman

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<v Speaker 1>and making her think she lived in a demon's den.

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<v Speaker 1>So he went inside the house, and outside the sky

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<v Speaker 1>dark and fierce, and winds began to blow. But Sooner

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<v Speaker 1>waited loyally for his master, And inside the house, Rycho

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<v Speaker 1>began to hear the sounds of footsteps echoing like the

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<v Speaker 1>beat of a hand drum. Then he saw a coterie

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<v Speaker 1>of spirits and goblins coming into the room with him,

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<v Speaker 1>but the creatures didn't attack. Instead, they only danced around

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<v Speaker 1>and then laughed at his fear before passing out through

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<v Speaker 1>another door. In their place, there came into the room

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<v Speaker 1>a tiny woman, no more than three ft tall, but

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<v Speaker 1>with a gigantic face more than two thirds of her

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<v Speaker 1>whole height. And she had thick, heavy eyebrows, and when

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<v Speaker 1>she opened her mouth, Rycho could see that her front

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<v Speaker 1>teeth were black. She wore a purple hat and a

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<v Speaker 1>red hakama with nothing underneath. Her arms were so thin

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<v Speaker 1>they were like strings, and her skin was as pale

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<v Speaker 1>as snowfall. Then that woman disappeared, and Raiko realized dawn

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<v Speaker 1>was nearing. Almost as soon as the strange woman had left,

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<v Speaker 1>another woman came into the room. This time the woman

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<v Speaker 1>was graceful and calm, and so beautiful that Rycho could

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<v Speaker 1>barely believe his eyes. He thought that this woman must

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<v Speaker 1>be the true mistress of the old house, finally coming

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<v Speaker 1>out to welcome him, and her eyes shone as bright

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<v Speaker 1>as the reflection of a bonfire and black lacquer. But

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<v Speaker 1>when Rico was distracted by the woman's beauty, she got

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<v Speaker 1>the better of him. She lifted up the hymn of

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<v Speaker 1>her hakama, and from underneath it she heaved at the

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<v Speaker 1>swordsman some kind of material what looks like balls of

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<v Speaker 1>white cloud, And the balls of white cloud blinded him.

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<v Speaker 1>They got in his eyes, and in a rage, Raiko

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<v Speaker 1>drew his sword and he slashed at the woman, but

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<v Speaker 1>she evaporated into thin air. He slashed so mightily that

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<v Speaker 1>his sword passed through the floorboards and cut a foundation stone,

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<v Speaker 1>and the tip of the blade broke off where the

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<v Speaker 1>woman had been. There was now nothing but a pool

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<v Speaker 1>of white blood on the floor, with a trail of

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<v Speaker 1>more white blood leading off somewhere else. Raiko and soon

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<v Speaker 1>had joined together again, and they followed the trail of

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<v Speaker 1>white blood out of the house and up into the mountains,

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<v Speaker 1>and finally to the mouth of a dark cave, out

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<v Speaker 1>of which white blood was flowing like a river. As

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<v Speaker 1>soon as suggestion, the two of them made an effigy

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<v Speaker 1>of ratan and vines in the shape of a man,

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<v Speaker 1>and they carried it before them as they entered the cave.

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<v Speaker 1>Inside the cave, they found a gigantic monster in the

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<v Speaker 1>form of a mountain spider, but nearly two hundred feet tall,

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<v Speaker 1>and it wore a brocade on its head. Its eyes

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<v Speaker 1>were as bright as the sun and the moon. The

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<v Speaker 1>giant monster bellowed, what has happened to my body? It

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<v Speaker 1>is so painful. Then the monster hurled something at them

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<v Speaker 1>in the dark, and the projectile hit the effigy that

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<v Speaker 1>they carried in front of them and knocked it down.

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<v Speaker 1>Rico and Sona examined the object that the monster had

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<v Speaker 1>shot at them, and they discovered that it was the

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<v Speaker 1>broken tip of Rico's sword. Together, they took hold of

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<v Speaker 1>the creature and they began to drag it out of

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<v Speaker 1>the cave. And the monster put up a good fight,

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<v Speaker 1>and it was a terrible monster. Indeed, it's strong enough

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<v Speaker 1>to move boulders with its legs. So Rico said a

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<v Speaker 1>prayer to the sun goddess Amaterasu and asked her for

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<v Speaker 1>aid with the fight. Rico and Sooner pulled and pulled,

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<v Speaker 1>and eventually the monster collapsed and fell belly up on

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<v Speaker 1>the earth without hesitation. Rico drew his sword and chopped

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<v Speaker 1>off the monster's head. Sooner ran to slash open the

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<v Speaker 1>monster's belly, but found when he got there that it

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<v Speaker 1>had already been opened by a deep gash. This was

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<v Speaker 1>the wound Richo had given it inside the house when

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<v Speaker 1>it was in the form of the woman, and this

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<v Speaker 1>proved that the giant spider truly was the beautiful woman

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<v Speaker 1>that he had seen from the gash in the giant

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<v Speaker 1>spider's belly, one thousand, nine hundred and ninety heads tumbled

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<v Speaker 1>out onto the ground. The warriors cut open another part

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<v Speaker 1>of the spider's body, and many smaller spider monsters swarmed out,

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<v Speaker 1>each about the size of a seven or eight year

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<v Speaker 1>old child. When the warriors looked further in the stomach

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<v Speaker 1>of the spider beast, they found twenty human skulls. Knowing

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<v Speaker 1>it had to be done, Riicho and soon a dug

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<v Speaker 1>a grave in the ground and buried the twenty skulls,

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<v Speaker 1>and then burned the giant spider's din. When the Emperor

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<v Speaker 1>heard what Richo and Suna had done in eliminating this

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<v Speaker 1>heinous monster that had been plaguing the country, he gave

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<v Speaker 1>them promotions and appointed them governors of their own provinces.

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<v Speaker 1>And this is the story of Minamoto no Riiko and

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<v Speaker 1>the Giant Spider. That is a fabulous story. I love it,

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<v Speaker 1>just like the the the layers of the adventure and

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<v Speaker 1>then just the the revelations about the horrific monstrosity that

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<v Speaker 1>they're faced with. I like how it's weird and rambling,

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<v Speaker 1>like it takes a long time to get to the

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<v Speaker 1>final form of the monster. You don't really know where

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<v Speaker 1>it's gonna go. It takes you to a haunted house first.

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<v Speaker 1>Uh something about that feels both unusual and intuitive. Um

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<v Speaker 1>So that they start off seeing the skull, and I

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<v Speaker 1>have to assume that I guess the skull was some

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<v Speaker 1>form of the monster. I don't know. But but also

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<v Speaker 1>I like how in a lot of the monster slayer

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<v Speaker 1>stories you come across, there's a more specific reason that

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<v Speaker 1>the that the hero must undergo the quest to slay

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<v Speaker 1>the monster. They have to rescue a princess or something. Here,

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<v Speaker 1>this time, they're just detectives investigating something weird that they saw,

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<v Speaker 1>and it eventually leads them into the monster's cave to

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<v Speaker 1>kill it, which also ultimately kind of makes you feel

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<v Speaker 1>bad for the monster, Like it didn't even kidnap anybody

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<v Speaker 1>they knew, They just like made their way to it. Yeah,

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<v Speaker 1>it was. It seems to be entirely recreational on their part. Yeah. Well,

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<v Speaker 1>I mean, I guess it kind of makes them like

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<v Speaker 1>some kind of roving police force almost in a way.

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<v Speaker 1>Or maybe they just needed the experience points. I mean,

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<v Speaker 1>that's that's true. Uh So, this giant spider story comes

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<v Speaker 1>from an early fourteenth century Japanese picture scroll called the

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<v Speaker 1>Sushi Gumo Soshi, and the version of the story that

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<v Speaker 1>I read is as translated by the scholar Dr. Nariko

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<v Speaker 1>t writer who we've referenced on the show before. I

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<v Speaker 1>think in our episode about cuteness and strocity. That make sense?

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<v Speaker 1>Uh yeah, so that so my version of the story

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<v Speaker 1>I just told was based on her translation of this

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<v Speaker 1>fourteenth century scroll. And this is not the only legend

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<v Speaker 1>about giant spiders in early modern Japan. The sushi gumo

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<v Speaker 1>or earth spider, was a common monster found in no

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<v Speaker 1>plays and in supernatural narratives in the following centuries. But

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<v Speaker 1>there are also other spider monsters like the ushi one,

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<v Speaker 1>which was sometimes described as like a giant spider with

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<v Speaker 1>the head of a bull, and it attacks fishermen at

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<v Speaker 1>the water's edge. And then there's also the juro gumo,

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<v Speaker 1>which is the literally the prostitute spider, and it's another

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<v Speaker 1>sort of ghost like creature that appears in the literature

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<v Speaker 1>of the Ato period, shape shifting like the sushi gumo

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<v Speaker 1>between the forms of a beautiful woman and a voracious arachneid,

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<v Speaker 1>luring men to their deaths. So a classic trope of

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<v Speaker 1>of monsters appearing as is desirable humans or even non

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<v Speaker 1>human entities, of course, and you see that too in

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<v Speaker 1>in the Sushi Gumo in the story where the spider

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<v Speaker 1>monster appears as this beautiful woman in the house and

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<v Speaker 1>distracts the swordsman with her beauty just long enough to

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<v Speaker 1>throw clouds of white matter in his eyes. Who knows

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<v Speaker 1>what that's supposed to be. I don't know if I

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<v Speaker 1>guess it's the silk, right, Oh? Maybe? Yeah, I don't

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<v Speaker 1>know it's supposed to be said. I mean, it's it's

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<v Speaker 1>described as literally like clouds, so it's hard to know

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<v Speaker 1>exactly what it's referring to. It seems to be some

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<v Speaker 1>kind of magical substance. But yeah, So we're doing something

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<v Speaker 1>a little bit different today than we usually do in

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<v Speaker 1>our October episodes where we love to focus on monsters.

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<v Speaker 1>Today we wanted to take a look at the immortal

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<v Speaker 1>enemy of our beloved monsters, the monster Slayer. Yeah, it's

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<v Speaker 1>it's often an essential part of the story and sometimes

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<v Speaker 1>the thing sometimes they define like define each other, right,

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<v Speaker 1>Sometimes the monster is really the thing that defines the hero.

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<v Speaker 1>Other times there's not a lot to say about the

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<v Speaker 1>monster itself, except that a certain hero of note gave

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<v Speaker 1>it a good slaying at some point. Yeah, and it's

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<v Speaker 1>almost as deep and as old as the monster mythology itself. Right.

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<v Speaker 1>The oldest monster stories you can find when you go

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<v Speaker 1>back in time very often are monster slayers stories. There's

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<v Speaker 1>a monster, and there's a hero who must venture out,

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<v Speaker 1>often alone or with a faithful companion, uh, to face

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<v Speaker 1>the monster and destroy it. And the monster slayer archetype

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<v Speaker 1>is actually classed as a particular type of like you know,

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<v Speaker 1>myth archetype, the the princess and the dragon type story

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<v Speaker 1>which appears all over the world in different cultures. Uh.

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<v Speaker 1>And and you know, and that that's the very broad take.

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<v Speaker 1>You know, that there's like a princess who's being held

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<v Speaker 1>captive or being threatened by some kind of monster, and

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<v Speaker 1>a hero must venture out with courage and face the monster,

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<v Speaker 1>though of course clearly not all the monsters in these

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<v Speaker 1>types of stories are dragons. And then there's just the

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<v Speaker 1>bigger myth architecture of whether or not there's a princess,

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<v Speaker 1>there's very often a slayer who must face down the beast.

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<v Speaker 1>And and we're gonna, we're gonna explore some different versions

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<v Speaker 1>of this where the beast has you know, varying degrees

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<v Speaker 1>of symbolic uh power. I guess you would say uh

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<v Speaker 1>in other times less so uh. Again, it often comes

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<v Speaker 1>down to like why is why? Why is this hero

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<v Speaker 1>killing this monster? That's often the question, like what is

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<v Speaker 1>gained by this story? Uh? And in doing that you

0:12:22.760 --> 0:12:24.960
<v Speaker 1>have to look at what the monster represents, what the

0:12:25.000 --> 0:12:28.400
<v Speaker 1>hero represents. And then there are certain complexities that seemed

0:12:28.400 --> 0:12:32.040
<v Speaker 1>to come along just as storytelling evolves. Yeah. So, another

0:12:32.080 --> 0:12:35.080
<v Speaker 1>one I wanted to focus on, to go even much

0:12:35.160 --> 0:12:38.080
<v Speaker 1>deeper into history is the story of mar Duke the

0:12:38.120 --> 0:12:42.200
<v Speaker 1>Monster Slayer. Now mar Duke, of course, is an ancient

0:12:42.240 --> 0:12:44.719
<v Speaker 1>Near Eastern god uh, and I want to I want

0:12:44.720 --> 0:12:46.760
<v Speaker 1>to focus on the story of mar Duke the Monster

0:12:46.840 --> 0:12:49.960
<v Speaker 1>Slayer as told from the Enema a Leash the ancient

0:12:50.040 --> 0:12:53.960
<v Speaker 1>Babylonian Epic of Creation, which of course is a great

0:12:54.000 --> 0:12:56.640
<v Speaker 1>story we've explored on the podcast before and I'm excited

0:12:56.679 --> 0:12:59.959
<v Speaker 1>to explore it again. So the general story, Robert, you're

0:13:00.000 --> 0:13:02.800
<v Speaker 1>remember the outlines. You've got the primordial creators in the

0:13:02.800 --> 0:13:06.559
<v Speaker 1>Babylonian epic, right, You've got Tiamat and Opsu, which represents

0:13:06.600 --> 0:13:11.520
<v Speaker 1>saltwater and freshwater respectively. They're these gods and also kind

0:13:11.559 --> 0:13:15.120
<v Speaker 1>of monster creatures. They're sort of dragon gods that are

0:13:15.200 --> 0:13:19.280
<v Speaker 1>also saltwater and freshwater, and they and they embody a

0:13:19.280 --> 0:13:23.439
<v Speaker 1>lot of natural might, a lot of are also potentially

0:13:23.480 --> 0:13:27.600
<v Speaker 1>chaotic might, right, yeah, yeah. They represent the sort of

0:13:27.679 --> 0:13:31.480
<v Speaker 1>chaos before the creation of the order of the world today.

0:13:31.840 --> 0:13:34.760
<v Speaker 1>And what they do is uh the sweetwater in the saltwater.

0:13:34.960 --> 0:13:38.199
<v Speaker 1>Together they create a race of gods, but end up

0:13:38.240 --> 0:13:42.960
<v Speaker 1>finding those gods they've created unpleasant and loud, and eventually,

0:13:43.200 --> 0:13:46.960
<v Speaker 1>um the gods turn on their creators and they slay Opsu,

0:13:47.200 --> 0:13:51.600
<v Speaker 1>the sort of freshwater deity, and Tiamat, the saltwater deity.

0:13:51.720 --> 0:13:55.160
<v Speaker 1>She is enraged, and she tries to make revenge on

0:13:55.280 --> 0:13:58.360
<v Speaker 1>the gods for slaying Opsu, attacking them in the form

0:13:58.440 --> 0:14:01.640
<v Speaker 1>of a giant sea monster or a salt water dragon

0:14:02.080 --> 0:14:05.280
<v Speaker 1>and making a team of evil monsters to do wickedness

0:14:05.320 --> 0:14:08.360
<v Speaker 1>on her behalf and the gods. Of course, because of

0:14:08.400 --> 0:14:11.240
<v Speaker 1>her power, they're too afraid to go out and fight

0:14:11.320 --> 0:14:15.200
<v Speaker 1>Tiamat themselves, but eventually they convinced the storm god mar

0:14:15.280 --> 0:14:18.720
<v Speaker 1>Duke to go out himself and fight her on their behalf.

0:14:19.200 --> 0:14:21.880
<v Speaker 1>So in exchange for risking his life in this fight,

0:14:22.000 --> 0:14:25.600
<v Speaker 1>mar Duke's what's in it for Marduke? Right? Mar Duke

0:14:25.760 --> 0:14:29.680
<v Speaker 1>demands that the gods make him their king, so he

0:14:29.920 --> 0:14:32.400
<v Speaker 1>that that's the deal. Right, I'll go out and slay

0:14:32.440 --> 0:14:35.400
<v Speaker 1>the monster if you guys make me the boss, which

0:14:35.440 --> 0:14:37.320
<v Speaker 1>sounds like a good deal. You need a king, you

0:14:37.320 --> 0:14:39.840
<v Speaker 1>want one that's going to actually slay your monsters, right.

0:14:39.920 --> 0:14:43.240
<v Speaker 1>So mar Duke is armed with special weapons imbued with

0:14:43.280 --> 0:14:45.800
<v Speaker 1>some kind of storm power, a bow and arrow, a

0:14:45.920 --> 0:14:48.840
<v Speaker 1>mace and net, and then there are these powers of

0:14:48.880 --> 0:14:51.800
<v Speaker 1>the winds that he commands, including the winds of the

0:14:51.840 --> 0:14:55.240
<v Speaker 1>cardinal directions north, southeast and west, but also these other

0:14:55.320 --> 0:14:58.240
<v Speaker 1>kinds of wind magic, Like there's one wind weapon he

0:14:58.280 --> 0:15:01.120
<v Speaker 1>has just called the Evil Wind. And I guess we're

0:15:01.120 --> 0:15:03.840
<v Speaker 1>supposed to imagine just some sort of like cosmic fart

0:15:03.920 --> 0:15:08.200
<v Speaker 1>here um. The fart jokes do kind of present themselves

0:15:08.320 --> 0:15:11.160
<v Speaker 1>at this point. So from here, I think I will

0:15:11.200 --> 0:15:13.880
<v Speaker 1>just read some lines from the enemy Alish has the

0:15:14.080 --> 0:15:17.320
<v Speaker 1>as translated by E. A. Spicer, Robert, would you like

0:15:17.360 --> 0:15:20.200
<v Speaker 1>to read with me? Of course? Then the Lord raised

0:15:20.280 --> 0:15:24.280
<v Speaker 1>up the floodstorm, his mighty weapon he mounted the storm chariot,

0:15:24.360 --> 0:15:28.000
<v Speaker 1>irresistible and terrifying. He harnessed and yoked it to a

0:15:28.040 --> 0:15:32.040
<v Speaker 1>team of four, the Killer, the Relentless, the trampler, the

0:15:32.160 --> 0:15:36.640
<v Speaker 1>swift sharp, where their poison bearing teeth they were versed

0:15:36.720 --> 0:15:40.600
<v Speaker 1>in ravage, skilled, and destruction. On his right he posted

0:15:40.640 --> 0:15:44.720
<v Speaker 1>the smider, fearsome in battle. On the left, the combat

0:15:44.800 --> 0:15:48.280
<v Speaker 1>which repels all the zealous. His cloak was an armor

0:15:48.360 --> 0:15:52.040
<v Speaker 1>of terror. His head was turbaned with his fearsome halo.

0:15:52.520 --> 0:15:55.840
<v Speaker 1>The lord went forth and followed his course. He set

0:15:55.920 --> 0:15:59.280
<v Speaker 1>his face towards the raging Tiamat. He held a spell

0:15:59.400 --> 0:16:02.720
<v Speaker 1>between his lips. A plant to put out poison was

0:16:02.840 --> 0:16:05.520
<v Speaker 1>grasp in his hand. And then we'll skip a bit.

0:16:05.560 --> 0:16:10.320
<v Speaker 1>Marduk approaches Uh and Tiamat's consort, Kingu. This monster Kingu

0:16:10.480 --> 0:16:14.040
<v Speaker 1>and her allied gods and monsters become fearful, and then

0:16:14.120 --> 0:16:17.960
<v Speaker 1>Tiamat taunts Marduk, and then Marduke gives a speech rebuking

0:16:18.000 --> 0:16:21.360
<v Speaker 1>Tiamat and challenging her to single combat. And then we'll

0:16:21.360 --> 0:16:24.720
<v Speaker 1>pick up with the lines again. When Tiamat heard this,

0:16:25.000 --> 0:16:27.760
<v Speaker 1>she was like one possessed. She took leave of her

0:16:27.800 --> 0:16:32.000
<v Speaker 1>senses in fury, Tiamat cried aloud to the roots of

0:16:32.000 --> 0:16:36.440
<v Speaker 1>her legs, shook both together. She recites a charm, keeps

0:16:36.560 --> 0:16:40.560
<v Speaker 1>casting her spell while the gods of battle sharpen their weapons.

0:16:41.000 --> 0:16:45.000
<v Speaker 1>Tiamat and Marduk, wisest of God's, then joined battle. They

0:16:45.040 --> 0:16:49.080
<v Speaker 1>strove in single combat. Locked in conflict, the lord spread

0:16:49.080 --> 0:16:51.840
<v Speaker 1>out his net to unfold her. He let loose in

0:16:51.920 --> 0:16:56.920
<v Speaker 1>her face the evil wind, which followed behind. When Tiamat

0:16:56.960 --> 0:17:00.120
<v Speaker 1>opened her mouth to consume him, he drove in the

0:17:00.160 --> 0:17:03.360
<v Speaker 1>evil wind, and she could not close her lips. As

0:17:03.360 --> 0:17:07.800
<v Speaker 1>the fierce winds encumbered her belly. Her body was distended

0:17:07.920 --> 0:17:11.160
<v Speaker 1>and her mouth was wide open. He released an arrow.

0:17:11.440 --> 0:17:14.800
<v Speaker 1>It tore her belly, It cut through her inside, splitting

0:17:14.800 --> 0:17:18.359
<v Speaker 1>her heart. Having subdued her, he blotted out her life.

0:17:18.680 --> 0:17:21.840
<v Speaker 1>He threw down her carcass and stood upon it. Oh,

0:17:21.960 --> 0:17:24.560
<v Speaker 1>you gotta stand on it. That's that's just uh, that's

0:17:24.600 --> 0:17:28.360
<v Speaker 1>absolutely necessary. Well, we've hit on this before, like the

0:17:28.359 --> 0:17:31.120
<v Speaker 1>they see that trope in both the Western and Eastern

0:17:31.320 --> 0:17:35.040
<v Speaker 1>art with a demon or devil or monster trampled beneath

0:17:35.040 --> 0:17:37.600
<v Speaker 1>the feet or sat upon as if it were thrown.

0:17:37.760 --> 0:17:41.280
<v Speaker 1>You know, it's still a thing when you see. I mean,

0:17:41.640 --> 0:17:43.520
<v Speaker 1>I almost hate to bring this up because it makes

0:17:43.560 --> 0:17:46.320
<v Speaker 1>me mad whenever I see it. But like those like

0:17:46.440 --> 0:17:50.000
<v Speaker 1>Safari hunting pictures where people like shoot a lion or

0:17:50.040 --> 0:17:52.280
<v Speaker 1>something like that, and then they're like standing there with

0:17:52.320 --> 0:17:55.040
<v Speaker 1>their foot on it. Yes, I am not crazy about

0:17:55.040 --> 0:17:57.119
<v Speaker 1>that either, but they put their foot on it. This

0:17:57.240 --> 0:17:59.440
<v Speaker 1>is still a thing. It's like you and now Earth.

0:17:59.640 --> 0:18:02.720
<v Speaker 1>It's it's like it's instinctive. Almost. I put my foot

0:18:02.760 --> 0:18:05.119
<v Speaker 1>on this thing to show I have beaten it. And then,

0:18:05.160 --> 0:18:07.320
<v Speaker 1>of course, the next thing in this story, because it

0:18:07.400 --> 0:18:09.679
<v Speaker 1>becomes of course, the epic of creation is that mar

0:18:09.760 --> 0:18:12.960
<v Speaker 1>Duke makes the heavens and the earth out of Tiamat's

0:18:13.000 --> 0:18:16.680
<v Speaker 1>dead body. Ah. This is another thing we see time

0:18:16.720 --> 0:18:19.600
<v Speaker 1>and time again in different uh myths, the idea of

0:18:19.640 --> 0:18:23.760
<v Speaker 1>some primordial being being overcome and then their body being

0:18:23.840 --> 0:18:28.399
<v Speaker 1>repurposed in creation. Yeah, it is. It's an interesting repeating theme.

0:18:28.440 --> 0:18:30.639
<v Speaker 1>And I don't know, I wonder what that says, Like,

0:18:30.680 --> 0:18:34.040
<v Speaker 1>why do we have the the inherent suspicion that the

0:18:34.080 --> 0:18:36.680
<v Speaker 1>ground on which we walk was once a living being?

0:18:37.200 --> 0:18:38.919
<v Speaker 1>We should come back and doing a whole episode on

0:18:38.960 --> 0:18:42.440
<v Speaker 1>dead gods at some point. Oh, absolutely, now here's another

0:18:42.480 --> 0:18:45.080
<v Speaker 1>thing I was thinking about, which is that in most

0:18:45.200 --> 0:18:49.200
<v Speaker 1>of these pre modern stories, the monster slayers always a dude.

0:18:49.280 --> 0:18:51.399
<v Speaker 1>It's always male. Not always. I want to get to

0:18:51.440 --> 0:18:53.719
<v Speaker 1>a counter example that I was able to find. And

0:18:53.800 --> 0:18:57.000
<v Speaker 1>it's also not uncommon for the monster that is getting

0:18:57.119 --> 0:19:00.080
<v Speaker 1>slain to be female. Think about the Sushi Gumo, the

0:19:00.440 --> 0:19:03.639
<v Speaker 1>woman in the house and slayed by the swordsman Tiamat,

0:19:03.640 --> 0:19:08.840
<v Speaker 1>the female monster slayed by marduk Uh and the Medusa. Yeah,

0:19:09.119 --> 0:19:11.359
<v Speaker 1>we can. We can discuss more about what is meant

0:19:11.359 --> 0:19:13.480
<v Speaker 1>by that in a bit. But I was on the

0:19:13.560 --> 0:19:18.080
<v Speaker 1>hunt for some good pre modern, ancient female monster slayers,

0:19:18.080 --> 0:19:20.000
<v Speaker 1>and I think I found at least one good example

0:19:20.320 --> 0:19:22.920
<v Speaker 1>that that I turned up sort of a pre Buffy

0:19:22.920 --> 0:19:26.080
<v Speaker 1>Buffy if you will, right, Well, I mean, yeah, that's

0:19:26.080 --> 0:19:28.240
<v Speaker 1>one of the many great things about Buffy. Of course, Yeah,

0:19:28.320 --> 0:19:31.400
<v Speaker 1>she's she's one of the greatest vampire slayers monster slayers

0:19:31.400 --> 0:19:33.720
<v Speaker 1>of all time. But then she is she has a

0:19:33.760 --> 0:19:36.920
<v Speaker 1>female which you, as you pointed out, you don't see

0:19:36.920 --> 0:19:39.280
<v Speaker 1>a lot of in the ancient myth cycles. It's a

0:19:39.359 --> 0:19:42.040
<v Speaker 1>nice change up on the gender dynamics of that. Yeah,

0:19:42.080 --> 0:19:46.119
<v Speaker 1>but so another ancient Mesopotamian monster slayer would be in

0:19:46.240 --> 0:19:50.119
<v Speaker 1>an A the glorious and ann a crusher of heads.

0:19:50.160 --> 0:19:52.639
<v Speaker 1>In Anna was a Sumerian goddess also known as the

0:19:52.640 --> 0:19:56.240
<v Speaker 1>Accadian ishtar got us of many things. We we've mentioned

0:19:56.280 --> 0:19:58.159
<v Speaker 1>her on the podcast before, but you know, got us

0:19:58.160 --> 0:20:00.960
<v Speaker 1>of the storehouse and the products of ag culture, but

0:20:01.080 --> 0:20:05.520
<v Speaker 1>also it seems of fertility, sex, war and slaughter. And

0:20:05.560 --> 0:20:08.480
<v Speaker 1>in Anna is maybe my favorite ancient god or goddess

0:20:08.560 --> 0:20:11.880
<v Speaker 1>due to those awesome hymns in her praise written by

0:20:11.880 --> 0:20:15.679
<v Speaker 1>the priestess in Headuana, perhaps the earliest known piece of

0:20:15.680 --> 0:20:19.240
<v Speaker 1>writing with a named author. In Headuana was a twenty

0:20:19.280 --> 0:20:22.919
<v Speaker 1>third century b c. Mesopotamian high priestess and poet, the

0:20:23.000 --> 0:20:26.119
<v Speaker 1>daughter of the Acadian king Sargon the Great. And so

0:20:26.240 --> 0:20:29.560
<v Speaker 1>she wrote these hymns to Anna that are just spectacular

0:20:29.600 --> 0:20:32.920
<v Speaker 1>to read. Um, But okay, what kind of monster slang

0:20:32.920 --> 0:20:36.080
<v Speaker 1>does Anna do? Well? The story here is more obscure,

0:20:36.240 --> 0:20:39.600
<v Speaker 1>more complex, but it's also interesting. It comes down to

0:20:39.720 --> 0:20:44.040
<v Speaker 1>this Sumerian concept called kor And my source here is

0:20:44.040 --> 0:20:46.680
<v Speaker 1>a couple of pieces by the twentieth century ancient Neary

0:20:46.800 --> 0:20:50.320
<v Speaker 1>scholar Samuel in Kramer. So everything I'm saying here comes

0:20:50.320 --> 0:20:54.160
<v Speaker 1>from Kramer. Kramer writes that kore can be a really

0:20:54.200 --> 0:20:57.840
<v Speaker 1>confusing word in ancient Sumerian literature because of its many

0:20:57.920 --> 0:21:00.399
<v Speaker 1>different meanings. First of all, it seems to have a

0:21:00.520 --> 0:21:04.560
<v Speaker 1>primary literal meaning of mountain, right, so got coor the mountain.

0:21:05.200 --> 0:21:09.439
<v Speaker 1>It's also used to mean foreign land, presumably because the

0:21:09.480 --> 0:21:12.919
<v Speaker 1>peoples of the mountains bordering Summer were a constant threat.

0:21:13.440 --> 0:21:17.000
<v Speaker 1>But then core also appears to just mean land in general,

0:21:17.119 --> 0:21:22.880
<v Speaker 1>like territory. Uh. But also it has cosmic and religious connotations.

0:21:22.880 --> 0:21:25.359
<v Speaker 1>So the word core is also used to signify the

0:21:25.440 --> 0:21:28.719
<v Speaker 1>Great Below or the nether world, to quote, the empty

0:21:28.800 --> 0:21:33.159
<v Speaker 1>space between the Earth's crust and the primeval sea, and

0:21:33.280 --> 0:21:36.800
<v Speaker 1>Kramer writes quote Moreover, it is not improbable that the

0:21:36.840 --> 0:21:39.600
<v Speaker 1>monstrous creature that lived at the bottom of the Great

0:21:39.640 --> 0:21:44.800
<v Speaker 1>Below immediately over the primeval waters is also called cour if.

0:21:44.840 --> 0:21:48.159
<v Speaker 1>So this monster Core would correspond to a certain extent

0:21:48.240 --> 0:21:51.439
<v Speaker 1>to the Babylonian Tiamat. So this is another version of

0:21:51.480 --> 0:21:55.560
<v Speaker 1>the Tiamat sea monster legend. And Kramer writes about kind

0:21:55.560 --> 0:21:58.040
<v Speaker 1>of in the tradition of Marduk, that there are multiple

0:21:58.040 --> 0:22:00.680
<v Speaker 1>ancient stories and fragments of stories we have in which

0:22:00.760 --> 0:22:04.720
<v Speaker 1>monster slayers attack the monster Core. In one the hero

0:22:05.000 --> 0:22:08.119
<v Speaker 1>is the god Inky, in another one it's Ninerta. But

0:22:08.200 --> 0:22:10.760
<v Speaker 1>in a third it appears to be in Anna. And

0:22:10.840 --> 0:22:14.400
<v Speaker 1>so there's this passage where Anna threatens the Core who

0:22:14.440 --> 0:22:17.560
<v Speaker 1>does who does not recognize her might? And in Anna says,

0:22:17.640 --> 0:22:21.200
<v Speaker 1>the long spear, I shall hurl upon it the throwing stick,

0:22:21.359 --> 0:22:24.960
<v Speaker 1>the weapon I shall direct against it, at its neighboring forests.

0:22:24.960 --> 0:22:28.000
<v Speaker 1>I shall strike up fire at its And then there's

0:22:28.000 --> 0:22:31.400
<v Speaker 1>an illusion. I shall set up the bronze axe all

0:22:31.480 --> 0:22:35.119
<v Speaker 1>its waters, like Jibil, the fire god, the purifier, I

0:22:35.160 --> 0:22:38.800
<v Speaker 1>shall dry up, like the mountain Rata, which no hand

0:22:38.920 --> 0:22:42.280
<v Speaker 1>can reach. I shall And then there's another illusion, like

0:22:42.320 --> 0:22:45.280
<v Speaker 1>a city cursed by Anu. It will not be restored,

0:22:45.680 --> 0:22:48.399
<v Speaker 1>like a city on which in Lill frowns, it shall

0:22:48.440 --> 0:22:51.639
<v Speaker 1>not rise up. And then the god Anu warns her

0:22:51.720 --> 0:22:55.360
<v Speaker 1>how terrible the Core monster is quote against the standing

0:22:55.400 --> 0:22:58.320
<v Speaker 1>place of the gods. It has directed its terror in

0:22:58.359 --> 0:23:00.960
<v Speaker 1>the sitting place of the ann Hockey. It has led

0:23:01.000 --> 0:23:05.040
<v Speaker 1>forth fearfulness. It's fearful terror. It has hurled upon Sumer.

0:23:05.440 --> 0:23:08.560
<v Speaker 1>It's fearful glory. It has directed against all the lands.

0:23:09.160 --> 0:23:12.240
<v Speaker 1>But of course, mighty and Anna is not discouraged, and

0:23:12.320 --> 0:23:15.560
<v Speaker 1>she quote opens the house of battle against the Core

0:23:15.920 --> 0:23:19.200
<v Speaker 1>and slays the monster and stands upon it and speaks

0:23:19.200 --> 0:23:23.040
<v Speaker 1>to him. To her own magnificence. These ancient goddesses were

0:23:23.040 --> 0:23:26.000
<v Speaker 1>serious business. Yeah, that's awesome. Uh, and I love But

0:23:26.160 --> 0:23:28.879
<v Speaker 1>she stands on it too. She's still doing putting her

0:23:28.880 --> 0:23:31.680
<v Speaker 1>foot on it. It's got that's got to happen. Um.

0:23:31.800 --> 0:23:34.600
<v Speaker 1>And So I think the issue that Kramer highlights with

0:23:34.680 --> 0:23:37.600
<v Speaker 1>the different meanings of the word cour here is very illuminating.

0:23:37.800 --> 0:23:41.120
<v Speaker 1>According to Kramer, again, it literally means mountain, also means

0:23:41.200 --> 0:23:45.040
<v Speaker 1>enemy territory, also just means lander. Territory in general, also

0:23:45.080 --> 0:23:48.040
<v Speaker 1>means the nether world or the underworld. Also the name

0:23:48.080 --> 0:23:51.080
<v Speaker 1>of the monster that inhabits the nether world and brings

0:23:51.320 --> 0:23:54.600
<v Speaker 1>destruction against Summer. So when you hear the story of

0:23:54.640 --> 0:23:57.480
<v Speaker 1>in Hona slaying the cour if you're hearing it in

0:23:57.480 --> 0:24:01.040
<v Speaker 1>the original language, you would be directly receiving all of

0:24:01.080 --> 0:24:05.400
<v Speaker 1>these connotations. She conquers the mountain, she conquers the enemy lands,

0:24:05.440 --> 0:24:08.679
<v Speaker 1>she conquers the land itself, she conquers the realm of

0:24:08.720 --> 0:24:12.640
<v Speaker 1>the dead and maybe death. Um. It's interesting the way

0:24:12.680 --> 0:24:16.480
<v Speaker 1>that you know, we go later into monster slang legends,

0:24:16.600 --> 0:24:19.520
<v Speaker 1>looking for the allegories and saying like, you know, what,

0:24:19.600 --> 0:24:22.240
<v Speaker 1>does what does this monster represent? It usually does seem

0:24:22.320 --> 0:24:25.399
<v Speaker 1>to represent something more than just a beast, either intentionally

0:24:25.600 --> 0:24:28.360
<v Speaker 1>or accidentally. Yeah, but but here it's like you've got

0:24:28.359 --> 0:24:31.600
<v Speaker 1>all these connotations of the same word, meaning that it's

0:24:31.600 --> 0:24:34.560
<v Speaker 1>almost just completely baked into the story at the face

0:24:34.680 --> 0:24:37.359
<v Speaker 1>value level. That is fascinating. It's like the idea of

0:24:37.400 --> 0:24:40.840
<v Speaker 1>the monster has yet to like congeal, you know, it's

0:24:40.880 --> 0:24:44.560
<v Speaker 1>still more free flowing well the monster. I mean, you

0:24:44.680 --> 0:24:48.520
<v Speaker 1>usually think of ancient stories as being more concrete and

0:24:48.640 --> 0:24:52.280
<v Speaker 1>modern storytelling is being more abstract. But I wonder, I

0:24:52.280 --> 0:24:54.960
<v Speaker 1>don't know if that's always the case. Yeah, this really

0:24:54.960 --> 0:24:57.320
<v Speaker 1>flies in the face of those some of the ideas

0:24:57.320 --> 0:24:59.800
<v Speaker 1>we've discussed where like, oh, the monster is inspired by

0:24:59.800 --> 0:25:03.280
<v Speaker 1>a hustle, you know, or or something to that effect,

0:25:03.359 --> 0:25:07.560
<v Speaker 1>Like like this is more the it's ideas, uh that

0:25:07.680 --> 0:25:11.720
<v Speaker 1>are you know, congealing into a symbolic form. Yeah, I

0:25:12.119 --> 0:25:14.640
<v Speaker 1>would say this might be inspired less by a fossil

0:25:14.760 --> 0:25:18.040
<v Speaker 1>and more by a family of concepts, all of which

0:25:18.440 --> 0:25:22.399
<v Speaker 1>cause discomfort and fear, And the fear is key. Fear

0:25:22.520 --> 0:25:26.040
<v Speaker 1>will definitely come into play later in this episode. All Right, well,

0:25:26.080 --> 0:25:27.440
<v Speaker 1>I think we should take a quick break and when

0:25:27.440 --> 0:25:30.240
<v Speaker 1>we come back we will explore more monsters and monster

0:25:30.320 --> 0:25:37.640
<v Speaker 1>slayers than all right, we're back. So another famous monster

0:25:37.840 --> 0:25:41.600
<v Speaker 1>and slayer combo that this is a combo that we

0:25:41.640 --> 0:25:44.080
<v Speaker 1>could easily do the whole podcast on. You could do

0:25:44.160 --> 0:25:47.399
<v Speaker 1>multiple podcasts on, because a lot of people have written

0:25:47.440 --> 0:25:52.480
<v Speaker 1>about this duo. I'm talking about Beowulf and Grendel, the

0:25:52.520 --> 0:25:57.040
<v Speaker 1>great romance of Anglo Saxon literature. Yes, I don't probably

0:25:57.080 --> 0:25:59.080
<v Speaker 1>don't have to remind everyone about this too much. It's

0:25:59.119 --> 0:26:04.000
<v Speaker 1>a a violent tale in which a brutish automaton of

0:26:04.040 --> 0:26:07.199
<v Speaker 1>a human disrupts an ancient and terminally endangered creature in

0:26:07.200 --> 0:26:10.320
<v Speaker 1>the process of its predation. Predation I should remind everyone

0:26:10.400 --> 0:26:13.879
<v Speaker 1>that targets only the loudest, fittest, and warlike human males

0:26:13.880 --> 0:26:16.840
<v Speaker 1>for the most part. Uh. The brute ends up tearing

0:26:16.880 --> 0:26:20.000
<v Speaker 1>the arm off of the creature and then follows it

0:26:20.560 --> 0:26:23.639
<v Speaker 1>home as it retreats to its layer and then dies.

0:26:24.400 --> 0:26:28.359
<v Speaker 1>Uh and uh, our hero follows. The blood follows the

0:26:28.400 --> 0:26:31.320
<v Speaker 1>you know, the howls of pain, dives down to the

0:26:31.359 --> 0:26:34.320
<v Speaker 1>deep layer and there kills the creature's mother as well.

0:26:36.200 --> 0:26:39.080
<v Speaker 1>It's uh, I'm being a little cheeky in my description,

0:26:39.080 --> 0:26:42.400
<v Speaker 1>because it is you're just accurately describing the story. Beowulf

0:26:42.520 --> 0:26:45.439
<v Speaker 1>is a jerk, He's well, he is, he's kind of

0:26:45.480 --> 0:26:47.520
<v Speaker 1>the mind kind of you know, partial. I guess to

0:26:47.640 --> 0:26:50.680
<v Speaker 1>John Gardner's Grendel, who plays up these themes a lot

0:26:51.080 --> 0:26:55.760
<v Speaker 1>by humanizing the monster well at the same time retaining

0:26:55.920 --> 0:27:00.879
<v Speaker 1>its monstrous qualities, but portraying Beowulf is just is this

0:27:01.080 --> 0:27:05.360
<v Speaker 1>holy wrath of a character? Yeah, I I guess it's

0:27:05.400 --> 0:27:08.200
<v Speaker 1>a it's a modern thing for us to sympathize more

0:27:08.240 --> 0:27:10.800
<v Speaker 1>with the monster. And why why is it like that now?

0:27:10.840 --> 0:27:13.240
<v Speaker 1>Why do we sympathize with the monster more these days?

0:27:13.320 --> 0:27:15.760
<v Speaker 1>I'm not sure? I mean, well, part of it is that, yeah,

0:27:16.000 --> 0:27:18.119
<v Speaker 1>tales like this kind of speak to all of us

0:27:18.119 --> 0:27:21.320
<v Speaker 1>and continue to resonate today, but it's it's still a

0:27:21.320 --> 0:27:24.640
<v Speaker 1>tale that was speaking to a probably more specific audience

0:27:24.880 --> 0:27:28.159
<v Speaker 1>as opposed to you know, humanity in general. Maybe the

0:27:28.200 --> 0:27:31.840
<v Speaker 1>reason that we're more inclined to sympathize with Grendel and

0:27:31.840 --> 0:27:34.960
<v Speaker 1>sympathize with monsters these days is that we more people

0:27:35.080 --> 0:27:38.960
<v Speaker 1>now are sort of conditioned to the idea that history

0:27:39.240 --> 0:27:43.439
<v Speaker 1>as written might not always be fair. You know that

0:27:43.520 --> 0:27:46.520
<v Speaker 1>it maybe is written to benefit the people who are

0:27:46.520 --> 0:27:49.560
<v Speaker 1>writing it and make them look good. Unless you always

0:27:49.600 --> 0:27:51.639
<v Speaker 1>kind of wonder when you get a heroic tale of

0:27:51.640 --> 0:27:54.680
<v Speaker 1>a slaying, is it actually a tale of an unfair

0:27:54.720 --> 0:27:58.679
<v Speaker 1>and undeserved slaughter? Yeah? Or sometimes maybe a monster just

0:27:58.720 --> 0:28:03.359
<v Speaker 1>doesn't need slay anymore. Um. I was looking around, and again,

0:28:03.760 --> 0:28:08.440
<v Speaker 1>there's a tremendous amount of literature about Grindel and Beowolf.

0:28:08.800 --> 0:28:12.240
<v Speaker 1>Tons of people have written about J. R. Tolkien wrote

0:28:12.280 --> 0:28:15.240
<v Speaker 1>about Beowulf and Grendel. I was looking at one particular author,

0:28:15.240 --> 0:28:19.000
<v Speaker 1>though English professor and also a medieval dragon expert, Joyce

0:28:19.040 --> 0:28:23.080
<v Speaker 1>Tally uh lion urns I believe it is her last name,

0:28:23.119 --> 0:28:25.240
<v Speaker 1>and she points out that there's a lot to be

0:28:25.320 --> 0:28:29.080
<v Speaker 1>said in interpreting Grendel and his mother Uh And some

0:28:29.160 --> 0:28:32.600
<v Speaker 1>of the earlier interpretations were certainly more seeing them as

0:28:32.640 --> 0:28:36.320
<v Speaker 1>personifications of natural threats, very much in keeping with what

0:28:36.359 --> 0:28:39.600
<v Speaker 1>we discussed in the mar Duke's story. Already there what's

0:28:39.600 --> 0:28:42.760
<v Speaker 1>outside the firelight? They are the wilderness and bodies. Yeah,

0:28:42.760 --> 0:28:45.360
<v Speaker 1>they're the wilderness, they're the dark. They are perhaps more

0:28:45.400 --> 0:28:48.720
<v Speaker 1>specifically the North Sea of the Bog, the marsh long

0:28:48.760 --> 0:28:51.200
<v Speaker 1>winter nights, I mean, ultimately a cousin of Jenny Green

0:28:51.240 --> 0:28:54.520
<v Speaker 1>Teeth in many respects, right. Uh. And then the monster

0:28:54.640 --> 0:28:59.680
<v Speaker 1>dies and Spring emerges again, while Beowulf's eventual death battling

0:28:59.680 --> 0:29:02.920
<v Speaker 1>a Aagon is a tale of Autumn's descent. A lot

0:29:02.960 --> 0:29:05.280
<v Speaker 1>of people don't uh. I mean, I guess this is

0:29:05.440 --> 0:29:08.520
<v Speaker 1>referenced in the most recent film adaptation. But a lot

0:29:08.520 --> 0:29:10.880
<v Speaker 1>of people forget about the dragon. Yeah, this is the

0:29:10.920 --> 0:29:14.280
<v Speaker 1>second half of the story. But Beowolf grows old, and

0:29:14.400 --> 0:29:16.719
<v Speaker 1>in the second half of the story, a young a

0:29:16.760 --> 0:29:19.520
<v Speaker 1>young Wiggloff has to take up the mantle of the

0:29:19.560 --> 0:29:24.440
<v Speaker 1>monster Slayer because Beowolf can't hack it anymore. Literally, can't

0:29:24.440 --> 0:29:26.720
<v Speaker 1>hack into those monster hides like you used to, can't

0:29:26.720 --> 0:29:32.120
<v Speaker 1>tear those arms off like you used to. Um, you know. Uh.

0:29:32.160 --> 0:29:34.560
<v Speaker 1>I can't help but be reminded and thinking about like

0:29:34.600 --> 0:29:37.719
<v Speaker 1>these older monster stories, monster and slayer tales, and then

0:29:37.760 --> 0:29:40.560
<v Speaker 1>trying to think about their their analogs and uh in

0:29:40.720 --> 0:29:44.760
<v Speaker 1>modern popular culture. I can't help but think of a

0:29:44.800 --> 0:29:48.120
<v Speaker 1>little story in which a band of professional warmakers and

0:29:48.480 --> 0:29:52.760
<v Speaker 1>Central America are targeted by an alien hunter that that

0:29:53.440 --> 0:29:57.560
<v Speaker 1>only praise on the fittest and warlike of its target species.

0:29:58.320 --> 0:30:01.240
<v Speaker 1>But only through through trick career does the human A

0:30:01.240 --> 0:30:05.239
<v Speaker 1>man named Dutch prevail. Oh he's Dutch. Oh yeah, one

0:30:05.280 --> 0:30:07.479
<v Speaker 1>of his name is Dutch. I don't know. Is he's

0:30:07.480 --> 0:30:09.360
<v Speaker 1>supposed to be Dutch? I thought, maybe who? I don't

0:30:09.960 --> 0:30:13.720
<v Speaker 1>I don't know, but that sort of solidifies the Baowolf connection.

0:30:13.840 --> 0:30:18.360
<v Speaker 1>Oh well, interesting, But anyway, Dutch ends up probably dying

0:30:18.400 --> 0:30:22.440
<v Speaker 1>from radiation exposure, I think, since the monster self detonation.

0:30:22.480 --> 0:30:25.840
<v Speaker 1>But I of course talking about the film Predator, man,

0:30:25.960 --> 0:30:28.720
<v Speaker 1>you have taken me to a sacred and surprising place today.

0:30:28.760 --> 0:30:32.400
<v Speaker 1>I never expected to connect Predator and Beowulf, but but

0:30:32.480 --> 0:30:34.800
<v Speaker 1>I see it. I mean there, I think there are

0:30:34.800 --> 0:30:38.400
<v Speaker 1>certain connections you can make. But at the same time,

0:30:38.520 --> 0:30:44.720
<v Speaker 1>the contrast is very interesting because Grendel is fearsome but

0:30:44.920 --> 0:30:49.360
<v Speaker 1>is ultimately easily overcome by the hero. Right. Predator is

0:30:49.440 --> 0:30:56.200
<v Speaker 1>fearsome and basically wins. I mean, he slays everybody except Dutch,

0:30:56.560 --> 0:31:00.000
<v Speaker 1>and Dutch is really only able to barely achieve victor

0:31:00.200 --> 0:31:04.560
<v Speaker 1>in the end. He tricks him trickery. Trickery, yeah, which

0:31:04.600 --> 0:31:07.040
<v Speaker 1>is which is also something you see a lot of times,

0:31:07.080 --> 0:31:09.800
<v Speaker 1>and generally speaking, and we're talking about like the masculinity

0:31:09.920 --> 0:31:14.120
<v Speaker 1>of the hero, that it's very hard to find examples,

0:31:14.200 --> 0:31:16.720
<v Speaker 1>especially in the older stories where the hero is something

0:31:16.720 --> 0:31:20.320
<v Speaker 1>other than than first of all male, but also the warrior,

0:31:20.360 --> 0:31:24.080
<v Speaker 1>the soldier, you know, and perhaps the soldier ends up

0:31:24.160 --> 0:31:28.960
<v Speaker 1>using trickery or enchanted items, and both of those may

0:31:29.000 --> 0:31:32.000
<v Speaker 1>be actually given to him by the gods or in

0:31:32.040 --> 0:31:35.160
<v Speaker 1>some cases a gods, But in any effect, I feel

0:31:35.160 --> 0:31:37.280
<v Speaker 1>like they tend to have tended to have an easier

0:31:37.280 --> 0:31:41.040
<v Speaker 1>time of it, whereas nowadays, really I'm gonna I'm personally

0:31:41.040 --> 0:31:44.240
<v Speaker 1>going to be disappointed if the hero uh really takes

0:31:44.280 --> 0:31:46.600
<v Speaker 1>out the monster too soon. I mean, you want to

0:31:46.640 --> 0:31:49.160
<v Speaker 1>see the struggle, right, well, right, I mean maybe now

0:31:49.480 --> 0:31:52.240
<v Speaker 1>people are more likely to want to see different values

0:31:52.560 --> 0:31:56.120
<v Speaker 1>like uh, maybe now you put more emphasis on, say

0:31:56.240 --> 0:31:59.520
<v Speaker 1>the courage and cleverness of a hero than on just

0:31:59.680 --> 0:32:05.120
<v Speaker 1>like they're absolutely unbeatable strength, or certainly maybe just the

0:32:05.640 --> 0:32:09.880
<v Speaker 1>things that the monsters represent for us now are less severe,

0:32:10.040 --> 0:32:13.080
<v Speaker 1>like maybe it's like if Grendel is representing just the

0:32:13.080 --> 0:32:16.600
<v Speaker 1>the harsh realities behind the campfire, maybe you want to

0:32:16.640 --> 0:32:19.440
<v Speaker 1>hear you need a hero that just tears into it

0:32:19.600 --> 0:32:22.000
<v Speaker 1>like a nightmare. You know, you don't want to. You

0:32:22.000 --> 0:32:24.120
<v Speaker 1>don't want a weak hero that's gonna, you know, take

0:32:24.160 --> 0:32:28.480
<v Speaker 1>a beating for forty five minutes before building a proper

0:32:28.520 --> 0:32:30.320
<v Speaker 1>bow and arrow out of twigs. Well, I say, I

0:32:30.680 --> 0:32:34.240
<v Speaker 1>certainly appreciate vulnerable heroes. I mean, I find stories where

0:32:34.240 --> 0:32:37.520
<v Speaker 1>the hero is too powerful and too good and too strong,

0:32:37.720 --> 0:32:40.240
<v Speaker 1>very boring, and then you run the risk of the

0:32:40.280 --> 0:32:44.640
<v Speaker 1>monster being more relatable. Yeah, well you y'all out there

0:32:44.680 --> 0:32:48.320
<v Speaker 1>no our monster sympathies, so we can't pretend to hide that.

0:32:49.040 --> 0:32:51.080
<v Speaker 1>So of course I'm talking about slayers. We can't help

0:32:51.080 --> 0:32:54.680
<v Speaker 1>but talk about dragon slayers. And there's one particular dragon

0:32:54.720 --> 0:32:58.640
<v Speaker 1>slayer that it's probably, if not the definitely one of

0:32:58.680 --> 0:33:02.080
<v Speaker 1>the most famous dragon slayers in Western traditions, of course,

0:33:02.200 --> 0:33:05.720
<v Speaker 1>and this is St. George, Yes, the the subject of

0:33:06.000 --> 0:33:11.720
<v Speaker 1>many a painting and engraving, often failing to make the

0:33:11.800 --> 0:33:15.040
<v Speaker 1>dragon fearsome. Yeah, the dragon, the kill, the slaying of

0:33:15.080 --> 0:33:18.200
<v Speaker 1>the dragon, I I find, and some of these paintings

0:33:18.360 --> 0:33:20.720
<v Speaker 1>it often feels more like the execution of a pet

0:33:20.800 --> 0:33:24.320
<v Speaker 1>salamander or something, you know, like there's a dog like

0:33:24.560 --> 0:33:28.160
<v Speaker 1>quality to this small creature. That is crushed under the

0:33:28.240 --> 0:33:31.080
<v Speaker 1>heel of a of a giant horse and a top

0:33:31.160 --> 0:33:34.680
<v Speaker 1>and there's a mounted night atop just you know, skewering

0:33:34.760 --> 0:33:37.160
<v Speaker 1>it with a sword or a spear. Yeah, there's one

0:33:37.200 --> 0:33:40.960
<v Speaker 1>image I attached here or St George's attacking It is snarling,

0:33:40.960 --> 0:33:43.760
<v Speaker 1>but it does look like a dog with wings. If

0:33:43.800 --> 0:33:45.800
<v Speaker 1>you're not familiar, maybe I should go ahead and tell

0:33:45.800 --> 0:33:49.000
<v Speaker 1>the story of St. George. You ready for that? Okay,

0:33:49.000 --> 0:33:51.640
<v Speaker 1>so this comes. So now here's one thing actually about

0:33:51.960 --> 0:33:55.360
<v Speaker 1>the legend of St. George as a Christian saint long

0:33:55.480 --> 0:33:59.960
<v Speaker 1>predates any written version of this story of the dragon slaying.

0:34:00.080 --> 0:34:02.360
<v Speaker 1>We have, uh the as far as I know, the

0:34:02.400 --> 0:34:05.320
<v Speaker 1>earliest written version of the dragon slaying comes from the

0:34:05.360 --> 0:34:10.120
<v Speaker 1>Golden Legend or Lives of the Saints, compiled by Jacobus Devourogene,

0:34:10.320 --> 0:34:14.200
<v Speaker 1>Archbishop of Genoa, in twelve seventy five, and the first

0:34:14.360 --> 0:34:18.680
<v Speaker 1>edition in English was published in fourteen seventy, translated by

0:34:18.719 --> 0:34:22.320
<v Speaker 1>William Caxton. But here's the story. Okay, So you got St. George,

0:34:22.600 --> 0:34:25.720
<v Speaker 1>and St George's a wandering knight. He's a he's a soldier,

0:34:26.080 --> 0:34:28.440
<v Speaker 1>and he's a knight. He's born in a Cappadocia, which

0:34:28.480 --> 0:34:30.520
<v Speaker 1>is a region of Turkey, which Robert, have you ever

0:34:30.560 --> 0:34:35.080
<v Speaker 1>seen the fairy chimneys of Cappadocia, I believe so yes,

0:34:35.360 --> 0:34:38.359
<v Speaker 1>they're beautiful looking. I mean it looks you just look

0:34:38.440 --> 0:34:40.759
<v Speaker 1>up the landscape of this place and you can imagine

0:34:40.800 --> 0:34:44.719
<v Speaker 1>it's the kind of place a magical hero would come from.

0:34:44.760 --> 0:34:48.200
<v Speaker 1>So he comes from Cappadocia, and as a traveling night,

0:34:48.360 --> 0:34:52.240
<v Speaker 1>one day he wandered into the vicinity of a city

0:34:52.239 --> 0:34:55.880
<v Speaker 1>called Silene, which was in the province of Libya. Now

0:34:56.040 --> 0:34:58.480
<v Speaker 1>by the city of Silene was a great pond where

0:34:58.520 --> 0:35:02.600
<v Speaker 1>there was a dragon that and venomed all the country,

0:35:02.640 --> 0:35:05.800
<v Speaker 1>and it would attack the city mercilessly, breathing venom that

0:35:05.920 --> 0:35:09.320
<v Speaker 1>sickened and killed the people. And the citizens of Silene

0:35:09.320 --> 0:35:12.040
<v Speaker 1>had tried to slay the dragon, but so terrible was

0:35:12.080 --> 0:35:15.040
<v Speaker 1>the beast, and so poisonous was its breath that the

0:35:15.080 --> 0:35:18.640
<v Speaker 1>fighters all ran away before they could fight it. So

0:35:18.680 --> 0:35:20.640
<v Speaker 1>all that was left to do was to try to

0:35:20.760 --> 0:35:23.759
<v Speaker 1>bribe the dragon to leave them alone. At first, they

0:35:23.800 --> 0:35:26.720
<v Speaker 1>would feed it too sheep every day, but eventually this failed,

0:35:27.000 --> 0:35:29.960
<v Speaker 1>so they started to feed the dragon a man into

0:35:30.000 --> 0:35:33.120
<v Speaker 1>sheep each day, and Eventually they decided that they had

0:35:33.160 --> 0:35:36.000
<v Speaker 1>to offer their children one at a time to keep

0:35:36.040 --> 0:35:39.440
<v Speaker 1>the dragon at bay. So the king made an ordinance

0:35:39.520 --> 0:35:41.520
<v Speaker 1>that each day there would be a lottery of the

0:35:41.640 --> 0:35:44.880
<v Speaker 1>children in the town, and whichever child the lot fell to,

0:35:45.000 --> 0:35:47.840
<v Speaker 1>whether rich or poor, would be offered up to the dragon.

0:35:48.440 --> 0:35:51.440
<v Speaker 1>But then one day the lot fell to the princess,

0:35:51.480 --> 0:35:55.560
<v Speaker 1>to the king's own daughter, and he begged the people, saying, quote,

0:35:55.800 --> 0:35:58.400
<v Speaker 1>for the love of the gods, take gold and silver

0:35:58.520 --> 0:36:00.960
<v Speaker 1>and all that I have, but let me have my daughter.

0:36:01.520 --> 0:36:04.759
<v Speaker 1>And the people answered, how sir, ye have made and

0:36:04.880 --> 0:36:07.839
<v Speaker 1>ordained the law, and our children be now dead, and

0:36:07.920 --> 0:36:11.120
<v Speaker 1>ye would do the contrary. Your daughter shall be given,

0:36:11.239 --> 0:36:14.680
<v Speaker 1>or else we shall burn you and your house. There

0:36:14.760 --> 0:36:18.120
<v Speaker 1>was a reasonable response to this policy. Yeah yeah, I

0:36:18.160 --> 0:36:19.960
<v Speaker 1>mean he can, he can set the policy, but then

0:36:20.000 --> 0:36:22.799
<v Speaker 1>doesn't want it to apply to him. Uh so, Yeah,

0:36:23.040 --> 0:36:25.160
<v Speaker 1>So then the king was very sad. He wept and

0:36:25.200 --> 0:36:28.560
<v Speaker 1>begged for eight days respite. The people granted that to him,

0:36:28.560 --> 0:36:32.320
<v Speaker 1>but in those eight days the dragon envenomed the city terribly.

0:36:32.920 --> 0:36:35.040
<v Speaker 1>So when the time was up, the king dressed his

0:36:35.120 --> 0:36:37.480
<v Speaker 1>daughter up as a bride, and he kissed her, and

0:36:37.520 --> 0:36:40.120
<v Speaker 1>he gave her a benediction and then led her out

0:36:40.200 --> 0:36:43.480
<v Speaker 1>to the dragon's lair at the pond. So the princess

0:36:43.520 --> 0:36:45.879
<v Speaker 1>is alone at the pond, dressed in a bridal gown,

0:36:46.280 --> 0:36:49.560
<v Speaker 1>waiting to be eaten by the dragon. But then St.

0:36:49.600 --> 0:36:52.399
<v Speaker 1>George happens to pass by, and he asked her what

0:36:52.480 --> 0:36:54.759
<v Speaker 1>she's doing out there by herself in the wilderness, and

0:36:54.840 --> 0:36:57.759
<v Speaker 1>she says, go ye your way, fair young man, that

0:36:57.920 --> 0:37:01.520
<v Speaker 1>ye perish not also, and he applies by, asking why

0:37:01.560 --> 0:37:04.920
<v Speaker 1>she's crying, and eventually she tells him the truth that

0:37:05.000 --> 0:37:07.879
<v Speaker 1>she had been delivered as a tribute to the dragon. Uh.

0:37:07.920 --> 0:37:10.200
<v Speaker 1>And then, to quote from the this version of the

0:37:10.200 --> 0:37:14.400
<v Speaker 1>Golden Lives, Uh then said St. George, fair daughter, doubt

0:37:14.480 --> 0:37:17.080
<v Speaker 1>ye no thing hereof for I shall help thee in

0:37:17.120 --> 0:37:21.000
<v Speaker 1>the name of Ya Zu Christ. She said, for God's sake,

0:37:21.040 --> 0:37:23.520
<v Speaker 1>good night, go your way and abide not with me,

0:37:23.600 --> 0:37:26.720
<v Speaker 1>for ye may not deliver me. So she's doubting his power,

0:37:27.080 --> 0:37:29.480
<v Speaker 1>but he's got to display it because he's already sworn

0:37:29.480 --> 0:37:31.279
<v Speaker 1>in the name of ye Zu Crease to that he

0:37:31.280 --> 0:37:34.520
<v Speaker 1>can do it. So as they're speaking, the dragon suddenly

0:37:34.560 --> 0:37:37.719
<v Speaker 1>appears and it begins to charge at them. And then

0:37:37.760 --> 0:37:40.400
<v Speaker 1>so St. George draws his sword and he makes the

0:37:40.440 --> 0:37:43.800
<v Speaker 1>sign of the cross. And then he quote rode heartily

0:37:43.880 --> 0:37:47.080
<v Speaker 1>against the dragon, which came toward him and smote him

0:37:47.080 --> 0:37:50.359
<v Speaker 1>with his spear and hurt him sore and threw him

0:37:50.360 --> 0:37:53.640
<v Speaker 1>to the ground. So the dragon is mortally injured. And

0:37:53.680 --> 0:37:57.400
<v Speaker 1>then George asks the princess to remove her girdle and

0:37:57.520 --> 0:38:01.040
<v Speaker 1>tie it around the neck of the dragon. Quote. When

0:38:01.080 --> 0:38:03.400
<v Speaker 1>she had done so, the dragon followed her as it

0:38:03.480 --> 0:38:07.200
<v Speaker 1>had been a meek beast, and debonair. Then she led

0:38:07.280 --> 0:38:10.080
<v Speaker 1>him into the city, and the people fled by mountains

0:38:10.080 --> 0:38:13.400
<v Speaker 1>and valleys and said, alas alas, we shall all be dead.

0:38:13.840 --> 0:38:16.799
<v Speaker 1>Then St. George said to them, nay, ye doubt no

0:38:17.040 --> 0:38:21.160
<v Speaker 1>thing without more, believe ye in God, YESU Christ, and

0:38:21.280 --> 0:38:24.560
<v Speaker 1>do ye to be baptized, and I shall slay the dragon.

0:38:25.200 --> 0:38:27.920
<v Speaker 1>So the king then and all his people got baptized

0:38:27.960 --> 0:38:31.600
<v Speaker 1>as Christians. And quote St. George slew the dragon and

0:38:31.680 --> 0:38:34.319
<v Speaker 1>smote off his head and commanded that he should be

0:38:34.400 --> 0:38:37.279
<v Speaker 1>thrown in the fields. And they took four carts with

0:38:37.360 --> 0:38:40.279
<v Speaker 1>oxen that drew him out of the city. And as

0:38:40.280 --> 0:38:42.200
<v Speaker 1>a result of this, there's a whole bunch of people

0:38:42.239 --> 0:38:44.880
<v Speaker 1>get baptized become Christians, and then there's a bunch of

0:38:44.920 --> 0:38:47.440
<v Speaker 1>like healings of the sick and stuff, and then of

0:38:47.480 --> 0:38:49.960
<v Speaker 1>course the legend goes on and tells about the martyrdom

0:38:50.040 --> 0:38:53.360
<v Speaker 1>of St. George after that. But that's the story of St. George,

0:38:53.440 --> 0:38:56.000
<v Speaker 1>the Princess and the Dragon. It's pretty good. I enjoyed

0:38:56.040 --> 0:38:59.440
<v Speaker 1>the build up more than the payoff. I think, you know,

0:38:58.560 --> 0:39:02.439
<v Speaker 1>the lot ree system was pretty engaging. Well, there's no

0:39:02.560 --> 0:39:05.960
<v Speaker 1>I mean St. George doesn't have a trick up his

0:39:06.040 --> 0:39:09.120
<v Speaker 1>sleeve except prayer. That seems to be the thing. He's

0:39:09.160 --> 0:39:12.359
<v Speaker 1>just like, well, he prays and yay zu Chreast comes

0:39:12.400 --> 0:39:14.840
<v Speaker 1>through and it slays the dragon. He doesn't have a trick,

0:39:15.040 --> 0:39:17.520
<v Speaker 1>you know, or maybe prayer is like a trick here.

0:39:17.560 --> 0:39:19.600
<v Speaker 1>I'm not sure. Yeah, I guess prayer is the trick.

0:39:19.719 --> 0:39:21.960
<v Speaker 1>I mean again, a lot of these stories, you look

0:39:21.960 --> 0:39:24.880
<v Speaker 1>at some of the Greek myths, to defeat the monster,

0:39:24.960 --> 0:39:28.640
<v Speaker 1>one must use wisdom or weapons that are a gift

0:39:28.719 --> 0:39:32.160
<v Speaker 1>of the gods. So what is the difference I guess

0:39:32.239 --> 0:39:34.800
<v Speaker 1>ultimately between that in prayer right, Well, I guess it

0:39:34.840 --> 0:39:36.759
<v Speaker 1>would just make a better story, like if ye zu

0:39:36.880 --> 0:39:40.440
<v Speaker 1>Chreast came down and gave him a magical weapon or something. Yeah,

0:39:40.760 --> 0:39:43.640
<v Speaker 1>given a you know, the the Armor of Christ or something,

0:39:43.800 --> 0:39:46.040
<v Speaker 1>or you know, some sort of fancy sword, and then

0:39:46.080 --> 0:39:47.680
<v Speaker 1>we can get the idea. It's like, oh, yeah, if

0:39:47.680 --> 0:39:49.960
<v Speaker 1>you're on God's side, you can slay dragons. I get

0:39:50.000 --> 0:39:52.600
<v Speaker 1>the same message, but it's a little more entertaining at

0:39:52.640 --> 0:39:55.279
<v Speaker 1>least you know, from me, right. But of course, as

0:39:55.320 --> 0:39:57.920
<v Speaker 1>we mentioned earlier, this is sort of part of a

0:39:58.120 --> 0:40:01.440
<v Speaker 1>genre of stories that pro liferate around the world. There

0:40:01.480 --> 0:40:05.160
<v Speaker 1>are all these dragon slang stories especially there of course,

0:40:05.239 --> 0:40:09.640
<v Speaker 1>medieval dragon slaying stories. Yeah, and I mentioned Joyce tally

0:40:10.040 --> 0:40:13.600
<v Speaker 1>land Rand's earlier. I mentioned that she was an expert

0:40:13.719 --> 0:40:17.320
<v Speaker 1>on medieval dragon slangs and medieval dragons. I was reading

0:40:17.719 --> 0:40:20.719
<v Speaker 1>on uh something she wrote titled the Sign of a

0:40:20.760 --> 0:40:25.520
<v Speaker 1>Hero Theodoric Saga of Burn uh and uh. In this

0:40:25.680 --> 0:40:27.879
<v Speaker 1>she points out, and I'm a number of interesting things

0:40:27.880 --> 0:40:33.640
<v Speaker 1>about some of the tales we've discussed, though more specifically Theodoric, Theodoric,

0:40:33.640 --> 0:40:37.759
<v Speaker 1>the Great Beowulf and Siegfried. So she points out that

0:40:37.760 --> 0:40:40.920
<v Speaker 1>in German literature, especially, dragon slaying becomes something of a

0:40:40.960 --> 0:40:44.640
<v Speaker 1>defining characteristic of any hero. But so like you're like

0:40:44.680 --> 0:40:46.600
<v Speaker 1>I'm a hero. It's like, I don't know, did just

0:40:46.680 --> 0:40:51.560
<v Speaker 1>lay a dragon? Exactly? I mean, that's the that's the problem,

0:40:51.600 --> 0:40:54.560
<v Speaker 1>because then how do you draw the line between standard

0:40:54.600 --> 0:40:58.920
<v Speaker 1>heroes and truly mighty heroes if they're all monster slangs?

0:40:59.480 --> 0:41:01.239
<v Speaker 1>And in doing so, also that the act of swaying

0:41:01.239 --> 0:41:04.000
<v Speaker 1>a dragon ends up serving perhaps less of a symbolic

0:41:04.239 --> 0:41:08.680
<v Speaker 1>uh purpose, right, I mean, you're not defeating chaos or

0:41:08.719 --> 0:41:11.239
<v Speaker 1>the devil or the the you know, the powers of

0:41:11.239 --> 0:41:14.120
<v Speaker 1>the dark um or. It's not serving as a you know,

0:41:14.280 --> 0:41:17.320
<v Speaker 1>mark of passage into adulthood. It's just like a necessary

0:41:17.719 --> 0:41:23.239
<v Speaker 1>um upgrade in the arms race of storytelling. So uh.

0:41:23.280 --> 0:41:25.960
<v Speaker 1>In the particular old Norse saga that she's dealing with

0:41:26.040 --> 0:41:28.600
<v Speaker 1>here in this paper, she points out, uh that it

0:41:29.040 --> 0:41:32.880
<v Speaker 1>tackles the problems of including both Theodoric the Great and

0:41:33.080 --> 0:41:35.799
<v Speaker 1>Sigfried in the same story. So what the what the

0:41:35.800 --> 0:41:39.440
<v Speaker 1>story does is it makes Siegfried into Theodoric's vassal and

0:41:39.640 --> 0:41:41.879
<v Speaker 1>makes him kind of the sidekick, right, kind of wig

0:41:42.400 --> 0:41:47.120
<v Speaker 1>kind of kind yeah, but also gives Theodoric two dragons

0:41:47.200 --> 0:41:50.319
<v Speaker 1>and three baby dragons to kill. So in doing this,

0:41:50.440 --> 0:41:52.879
<v Speaker 1>you know, killing a dragon becomes less an impressive act

0:41:52.920 --> 0:41:55.319
<v Speaker 1>in and of itself. A real hero has to kill

0:41:55.440 --> 0:41:57.879
<v Speaker 1>like upwards of five dragons. This is how we get

0:41:57.920 --> 0:42:01.400
<v Speaker 1>Blade where you've got monster monster slayers that are like

0:42:01.440 --> 0:42:04.799
<v Speaker 1>the vampire slayers, they gotta kill tons of vampires. Well yeah,

0:42:04.840 --> 0:42:06.960
<v Speaker 1>I think also you're touched on something you get like

0:42:07.000 --> 0:42:09.800
<v Speaker 1>maybe you get specific types of monster slayers and specific

0:42:09.840 --> 0:42:12.479
<v Speaker 1>types of monsters. Like, oh, that's a good point. Yeah,

0:42:12.719 --> 0:42:15.640
<v Speaker 1>Like you know, I guess in the Marvel universe, I

0:42:15.640 --> 0:42:19.359
<v Speaker 1>imagine Captain America could kill a vampire, but if you're

0:42:19.360 --> 0:42:23.279
<v Speaker 1>dealing with multiple vampires, it's got to be blayed every time, right, Yeah. Yeah,

0:42:23.440 --> 0:42:27.800
<v Speaker 1>he's he's specialized labor. You know, he's got all the

0:42:28.040 --> 0:42:30.560
<v Speaker 1>tricks and the tools and the knowledge. So in this

0:42:30.600 --> 0:42:32.680
<v Speaker 1>paper she also points out there's a distinction in the

0:42:32.719 --> 0:42:36.440
<v Speaker 1>types of dragons dealt with, some natural and other supernatural,

0:42:36.840 --> 0:42:40.120
<v Speaker 1>some flightless worms and other winged some and others are

0:42:40.160 --> 0:42:44.920
<v Speaker 1>winged beasts. Uh. Demonica connotations, for example, are reserved in

0:42:44.920 --> 0:42:49.120
<v Speaker 1>this tale for the otter Ricks dragon foes. Well yeah,

0:42:49.160 --> 0:42:51.000
<v Speaker 1>I mean that's when in the original version of the

0:42:51.080 --> 0:42:54.439
<v Speaker 1>King George story that I was reading up there, did

0:42:54.480 --> 0:42:57.680
<v Speaker 1>we receive any indication that the dragon could even fly.

0:42:58.040 --> 0:42:59.840
<v Speaker 1>I mean it might have just been like a big

0:43:00.000 --> 0:43:03.320
<v Speaker 1>poison crocodile for right. I mean that makes would would

0:43:03.320 --> 0:43:07.359
<v Speaker 1>certainly match up with these depictions in which it is

0:43:07.480 --> 0:43:10.680
<v Speaker 1>very much on the ground beneath the horse. By the way,

0:43:10.760 --> 0:43:14.880
<v Speaker 1>in that particular story, um uh, these two heroes eventually dual,

0:43:14.920 --> 0:43:18.280
<v Speaker 1>and of course, uh, theoto Ic the Great wins, Theodoric

0:43:18.400 --> 0:43:21.120
<v Speaker 1>kills Siegfried. Well, no, no, just defeats him. I could say,

0:43:21.320 --> 0:43:25.360
<v Speaker 1>to the death. They're not okay, But it's interesting that

0:43:25.400 --> 0:43:27.040
<v Speaker 1>they're kind of dealing with some of the probably some

0:43:27.080 --> 0:43:29.839
<v Speaker 1>of the problems that that the comic books have dealt

0:43:29.840 --> 0:43:31.920
<v Speaker 1>with in modern times, Like what happens when you when

0:43:31.920 --> 0:43:34.040
<v Speaker 1>you have two heroes in the same story, How do

0:43:34.080 --> 0:43:37.080
<v Speaker 1>you how do you balance their powers or how do

0:43:37.120 --> 0:43:40.879
<v Speaker 1>you show clear? Um, how do you have positioned one

0:43:40.920 --> 0:43:43.239
<v Speaker 1>above the other in a way that doesn't diminish the

0:43:43.280 --> 0:43:47.000
<v Speaker 1>other one too much? Well, you've gotta have what Captain

0:43:47.000 --> 0:43:49.880
<v Speaker 1>America and Iron Man fight. Yeah, it's kind of the

0:43:49.920 --> 0:43:52.600
<v Speaker 1>same deal, right, yeah? Or is it Thor and Iron Man?

0:43:52.680 --> 0:43:54.879
<v Speaker 1>I don't keep up with those, Um, I think may

0:43:54.880 --> 0:43:56.719
<v Speaker 1>and I don't mean, I guess they've all fought each other.

0:43:56.760 --> 0:43:58.759
<v Speaker 1>You can't help but have heroes fight each other. But

0:43:58.880 --> 0:44:02.719
<v Speaker 1>I I believe leave Captain America and Iron Man they're

0:44:02.719 --> 0:44:05.200
<v Speaker 1>the ones who who end up fighting each other in

0:44:05.200 --> 0:44:07.239
<v Speaker 1>the movie. You know another thing I was thinking about

0:44:07.239 --> 0:44:10.719
<v Speaker 1>when you mentioned how Lion Arn's highlighted that eventually they

0:44:10.760 --> 0:44:13.000
<v Speaker 1>have to start killing more and more monsters to show

0:44:13.000 --> 0:44:15.719
<v Speaker 1>how great they are, because just killing one monster and yeah,

0:44:15.840 --> 0:44:19.120
<v Speaker 1>it's not that impressive anymore. I obviously have to go

0:44:19.160 --> 0:44:23.640
<v Speaker 1>to Hercules. Hercules had a bunch of what what percent

0:44:23.760 --> 0:44:27.520
<v Speaker 1>of his twelve labors were monster slayings, A lot of them, right, Well,

0:44:27.320 --> 0:44:30.200
<v Speaker 1>we're about to go through them, so let's find out. Okay,

0:44:30.280 --> 0:44:32.839
<v Speaker 1>everyone can keep track at home and uh and and

0:44:32.920 --> 0:44:36.759
<v Speaker 1>do do the math, please show your work. Hercules or

0:44:37.120 --> 0:44:40.360
<v Speaker 1>Heracles is of course one of the greatest monsters slayers

0:44:40.600 --> 0:44:44.359
<v Speaker 1>in Greek and Roman traditions. Now granted he didn't take

0:44:44.360 --> 0:44:47.360
<v Speaker 1>out Medusa. That was Perseus, who of course used a

0:44:47.400 --> 0:44:50.759
<v Speaker 1>goddess given tactics and weapons to overcome the Gorgon. But

0:44:50.880 --> 0:44:52.960
<v Speaker 1>he eat did a hell of a lot during the

0:44:53.719 --> 0:44:57.200
<v Speaker 1>labors of Hercules. And there's I should point out, there's

0:44:57.200 --> 0:45:01.960
<v Speaker 1>a wonderful video game themed shore about this from ted Ed.

0:45:02.520 --> 0:45:04.719
<v Speaker 1>If you go to you know, YouTube or the ted

0:45:04.840 --> 0:45:07.600
<v Speaker 1>ed website you will find it. It's absolutely delightful. Yeah,

0:45:07.640 --> 0:45:09.920
<v Speaker 1>it's like so you say, video game themed, it's like

0:45:10.000 --> 0:45:13.399
<v Speaker 1>pixel art. It looks like a classic Nintendo game. Yeah,

0:45:13.440 --> 0:45:15.439
<v Speaker 1>they are some sort of sixteen bit thing. I'm not sure.

0:45:15.480 --> 0:45:17.400
<v Speaker 1>I'm not sure exactly which bit it would be, but

0:45:17.480 --> 0:45:19.600
<v Speaker 1>it looks like a fabulous game. It makes me want

0:45:19.600 --> 0:45:23.279
<v Speaker 1>to play it. So basically, here's the rundown. You have Hercules,

0:45:23.400 --> 0:45:27.160
<v Speaker 1>this uh, this you know, semi divine hero. You know,

0:45:28.120 --> 0:45:32.080
<v Speaker 1>I like to picture the classic uh cinema Hercules with

0:45:31.880 --> 0:45:34.560
<v Speaker 1>the big beard and the big muscles. You know, he's

0:45:34.640 --> 0:45:36.600
<v Speaker 1>very much in the you know, the class of of

0:45:36.800 --> 0:45:41.480
<v Speaker 1>masculine warrior heroes. And so he ends up going on

0:45:41.520 --> 0:45:44.040
<v Speaker 1>these labors. And these labors are an act of atonement

0:45:44.440 --> 0:45:48.000
<v Speaker 1>after the goddess Hera drives him mad, resulting in the

0:45:48.080 --> 0:45:51.400
<v Speaker 1>murder of his own children, and these labors were assigned

0:45:51.400 --> 0:45:56.759
<v Speaker 1>to him by his name Nemesis Eurystheus. So these are

0:45:56.760 --> 0:45:59.399
<v Speaker 1>the labors. First labor, uh, he has to take out

0:45:59.400 --> 0:46:02.480
<v Speaker 1>the Nimi and lion, which is a monstrous lion. Yeah.

0:46:03.000 --> 0:46:06.000
<v Speaker 1>Second labor is the Learnaean hydra, and this is a

0:46:06.000 --> 0:46:08.720
<v Speaker 1>classic monster that is sometimes described as a mere multi

0:46:08.719 --> 0:46:13.160
<v Speaker 1>headed snake monster, but later it takes on regenerative features

0:46:13.160 --> 0:46:15.480
<v Speaker 1>as well. So yeah, you cut off one head to

0:46:15.600 --> 0:46:18.239
<v Speaker 1>grow back in its place. Big Hurk had to get

0:46:18.239 --> 0:46:21.440
<v Speaker 1>hell from his nephew on this one, I believe, so

0:46:21.560 --> 0:46:24.279
<v Speaker 1>yes uh. And the solution here is a fabulous work

0:46:24.280 --> 0:46:27.840
<v Speaker 1>of team a bit of teamwork. Hirk slices off the

0:46:27.880 --> 0:46:31.560
<v Speaker 1>head and then the nephew jumps in and burns the stump.

0:46:32.520 --> 0:46:35.239
<v Speaker 1>Third labor Serenian hind. Not a monster really, but a

0:46:35.320 --> 0:46:40.959
<v Speaker 1>very special deer. Fourth labor is the Aramathean boar, which

0:46:41.000 --> 0:46:44.120
<v Speaker 1>is a monstrous boar, just another giant sized animal for

0:46:44.200 --> 0:46:48.200
<v Speaker 1>him to deal with. Fifth labor he cleans out the

0:46:48.239 --> 0:46:53.160
<v Speaker 1>Agean stables, so just lots of animal poop. Uh. Not

0:46:53.320 --> 0:46:58.000
<v Speaker 1>a monster, but a monstrous task. Uh. Sixth labor were

0:46:58.040 --> 0:47:02.359
<v Speaker 1>the Stemfalian bird words. Uh, these were pretty monsters. These

0:47:02.440 --> 0:47:05.680
<v Speaker 1>were the sacred metal war birds of aries bronze of

0:47:05.719 --> 0:47:10.240
<v Speaker 1>beak and feather, and they could launch their their metal

0:47:10.320 --> 0:47:15.800
<v Speaker 1>feathers like flying daggers. Seventh labor was the Cretan bull,

0:47:15.840 --> 0:47:19.040
<v Speaker 1>which is there any connection with the minotaur there. I

0:47:19.320 --> 0:47:21.279
<v Speaker 1>I mean, I would assume we're talking about crete, right,

0:47:21.880 --> 0:47:24.000
<v Speaker 1>and it's a bull. Yeah, but it's just a monstrous bull,

0:47:24.000 --> 0:47:27.400
<v Speaker 1>it's not a minatar um. Then the eighth labor was

0:47:27.560 --> 0:47:31.800
<v Speaker 1>were the mayors of Diometes, and these were flesh eating horses.

0:47:31.840 --> 0:47:33.960
<v Speaker 1>So they're pretty monsters now granted they were they were

0:47:34.000 --> 0:47:37.000
<v Speaker 1>trained to eat flesh, they were encouraged to eat flesh.

0:47:37.040 --> 0:47:39.799
<v Speaker 1>And uh, and he's able to overcome this one and

0:47:40.040 --> 0:47:44.400
<v Speaker 1>essentially gets their their masters eating instead. Ninth labor the

0:47:44.440 --> 0:47:48.880
<v Speaker 1>belt of Hippolyta monster the Amazon queen, right. Tenth labor

0:47:49.000 --> 0:47:52.960
<v Speaker 1>the cattle of Garyon, and Garon was a giant with

0:47:53.160 --> 0:47:59.360
<v Speaker 1>three faces. Eleventh labor the golden apples of Hesperites. And

0:47:59.400 --> 0:48:03.120
<v Speaker 1>then twelve labor, uh Cerebus, the three headed hellhound. So

0:48:03.200 --> 0:48:06.319
<v Speaker 1>here we have a good monster for him to to

0:48:06.360 --> 0:48:10.160
<v Speaker 1>tackle and literally tackle and wrestle and overcome. So these

0:48:10.160 --> 0:48:12.719
<v Speaker 1>are all these are all fun little adventures and uh,

0:48:13.200 --> 0:48:14.960
<v Speaker 1>we would need a lot more time to really talk

0:48:14.960 --> 0:48:18.040
<v Speaker 1>about all of them in depth and what they mean, etcetera. Um,

0:48:18.080 --> 0:48:19.880
<v Speaker 1>you know, and heck, we have a full episode on

0:48:19.960 --> 0:48:22.320
<v Speaker 1>Hydras in the vault. But one of the things that

0:48:22.360 --> 0:48:24.560
<v Speaker 1>strikes me here is that that her Again, it's very

0:48:24.600 --> 0:48:27.440
<v Speaker 1>much a male warrior hero, and he uses strength and

0:48:27.480 --> 0:48:29.600
<v Speaker 1>cunning to overcome his enemies. But at the same time,

0:48:29.840 --> 0:48:33.719
<v Speaker 1>herc is a divine being. He's a demigod, a hybrid

0:48:33.760 --> 0:48:37.200
<v Speaker 1>born of the god Zeus and immortal Mother, so he's

0:48:37.239 --> 0:48:40.720
<v Speaker 1>touched by the other worldly and therefore the perfect slayer

0:48:41.000 --> 0:48:44.120
<v Speaker 1>of other worldly enemies. I mean this highlights a couple

0:48:44.160 --> 0:48:46.960
<v Speaker 1>of different ways that monster slayers can be. One is

0:48:47.040 --> 0:48:50.040
<v Speaker 1>the courageous type, and the other is the fearless type,

0:48:50.040 --> 0:48:53.680
<v Speaker 1>which is a very different thing. Right. Uh. I mean,

0:48:53.760 --> 0:48:57.240
<v Speaker 1>does is there ever any indication that Hercules feels fear

0:48:57.920 --> 0:49:00.880
<v Speaker 1>when he goes to fight these monsters or does his

0:49:01.040 --> 0:49:04.560
<v Speaker 1>godlike nature, the fact that he's half god sort of

0:49:04.640 --> 0:49:09.279
<v Speaker 1>make him able to face these with a sense of invulnerability? Yeah?

0:49:09.280 --> 0:49:12.839
<v Speaker 1>I feel like it's it's a fearless uh situation. Fear

0:49:12.960 --> 0:49:18.160
<v Speaker 1>fearless and largely invulnerable because he is half god. Um,

0:49:18.200 --> 0:49:21.640
<v Speaker 1>you know, I can't help me be reminded again of Blade. Uh,

0:49:21.840 --> 0:49:25.920
<v Speaker 1>the specifically the Wesley Snipes blade. Uh? Is there another blade?

0:49:26.040 --> 0:49:28.640
<v Speaker 1>And there was like a TV blade played by what

0:49:28.760 --> 0:49:33.040
<v Speaker 1>sticky fingers I think or Fingers, Uh, the the Rapper

0:49:33.080 --> 0:49:35.040
<v Speaker 1>played him. Uh, and I don't know, I never saw

0:49:35.080 --> 0:49:38.640
<v Speaker 1>the show, but uh, as far as I'm concerned, Wesley

0:49:38.680 --> 0:49:41.880
<v Speaker 1>Snipes is the only blade um but in that he

0:49:42.040 --> 0:49:45.359
<v Speaker 1>is half vampire, so he has I think it's said

0:49:45.360 --> 0:49:47.799
<v Speaker 1>that he has um all of their strengths but none

0:49:47.840 --> 0:49:50.720
<v Speaker 1>of their weaknesses. Right, so he's the day Walker? Yeah,

0:49:50.960 --> 0:49:53.080
<v Speaker 1>well who who else but the day Walker? The DayWalker

0:49:53.120 --> 0:49:57.200
<v Speaker 1>is the perfect slayer of all of these vampires. Now, Robert,

0:49:57.239 --> 0:50:00.080
<v Speaker 1>I'm sure you would love to talk about some of

0:50:00.120 --> 0:50:03.440
<v Speaker 1>the monster slayers of Chinese myth and legend. Oh yeah,

0:50:03.480 --> 0:50:05.440
<v Speaker 1>there there are some good ones. One of them is

0:50:05.480 --> 0:50:07.920
<v Speaker 1>actually a character we've talked about on the show before,

0:50:08.480 --> 0:50:10.920
<v Speaker 1>uh in our episode on the Great Flood, because we

0:50:11.000 --> 0:50:16.400
<v Speaker 1>talked about the Chinese mythic hero uh You the Great

0:50:16.520 --> 0:50:20.520
<v Speaker 1>or die you. Um. He's also you know emperor and

0:50:20.640 --> 0:50:26.360
<v Speaker 1>founded uh the Shiah dynasty, which was two b C.

0:50:27.440 --> 0:50:29.560
<v Speaker 1>We talked about him on the show before about in

0:50:29.560 --> 0:50:34.640
<v Speaker 1>regards to his his his role in overcoming the ravages

0:50:34.640 --> 0:50:37.840
<v Speaker 1>of the Great Flood, not by building a boat or

0:50:37.880 --> 0:50:40.879
<v Speaker 1>anything like we see in you know, Mesopotamian and Old

0:50:40.880 --> 0:50:45.080
<v Speaker 1>Testament traditions, but by sort of tackling it with irrigation

0:50:45.239 --> 0:50:49.680
<v Speaker 1>and engineering, uh, but also through like having his father

0:50:49.800 --> 0:50:52.200
<v Speaker 1>having pilfered the secrets from the gods. So there's this

0:50:52.239 --> 0:50:55.680
<v Speaker 1>Promethean vibe to it as well. But he was also

0:50:56.040 --> 0:50:59.040
<v Speaker 1>something of a monster slayer. Uh. He is said to

0:50:59.040 --> 0:51:03.279
<v Speaker 1>have killed then nine headed serpent hng Lu, who is

0:51:03.320 --> 0:51:07.840
<v Speaker 1>a minister of the defeated chaotic water deity Gong Gong

0:51:08.480 --> 0:51:11.120
<v Speaker 1>uh and who was defeated in a battle for divine

0:51:11.120 --> 0:51:15.759
<v Speaker 1>supremacy against the against jen Zou, the grandson of the

0:51:15.800 --> 0:51:20.400
<v Speaker 1>mythical Yellow Emperor. As described by the authors Young and

0:51:20.560 --> 0:51:24.399
<v Speaker 1>On in Handbook of Chinese Mythology, Jiang Lu, the great

0:51:24.400 --> 0:51:27.920
<v Speaker 1>back black serpent here had nine human heads, and the

0:51:28.040 --> 0:51:31.640
<v Speaker 1>nine heads eight food from the nine mountains, and everywhere

0:51:31.640 --> 0:51:36.480
<v Speaker 1>it went it left impassable marshes in hostile gullies in

0:51:36.520 --> 0:51:40.320
<v Speaker 1>its path. Now do you think that the the idea

0:51:40.360 --> 0:51:42.719
<v Speaker 1>of like the nine heads with they're they're sort of

0:51:42.760 --> 0:51:45.600
<v Speaker 1>snaking necks has anything to do with rivers there with

0:51:45.719 --> 0:51:50.080
<v Speaker 1>river imagery, I assume, yeah. I didn't. I didn't. They

0:51:50.080 --> 0:51:53.640
<v Speaker 1>didn't go into into any more extended detail on the

0:51:53.680 --> 0:51:57.160
<v Speaker 1>possible symbolism of the of the of the nine heads, etcetera.

0:51:57.280 --> 0:51:58.759
<v Speaker 1>But it does bring to mind this idea of like

0:51:58.840 --> 0:52:02.680
<v Speaker 1>branching rivers does. Now, obviously, I think everyone can see

0:52:02.680 --> 0:52:07.320
<v Speaker 1>where we're going here. Like you, the Great overcomes floods

0:52:07.360 --> 0:52:08.960
<v Speaker 1>and the dangers of flood and here we have the

0:52:09.000 --> 0:52:14.279
<v Speaker 1>monster personification of floods and flood hazards. So you end

0:52:14.440 --> 0:52:17.080
<v Speaker 1>up slaying the monster. But the creature's blood is so

0:52:17.160 --> 0:52:20.719
<v Speaker 1>poisonous that it poisons the spot where it dies, so

0:52:20.800 --> 0:52:24.279
<v Speaker 1>that life can find no purchase there. And you wants

0:52:24.320 --> 0:52:26.879
<v Speaker 1>to overcome this so so the crops can be grown

0:52:26.960 --> 0:52:28.920
<v Speaker 1>there and and dug and so he digs out the

0:52:28.920 --> 0:52:32.160
<v Speaker 1>poisoned earth not once, not twice, but three times, and

0:52:32.320 --> 0:52:35.360
<v Speaker 1>each time the blood sinks down even deeper. And eventually

0:52:35.400 --> 0:52:38.480
<v Speaker 1>he just has to build a terrace from the excavated soil.

0:52:38.920 --> 0:52:41.440
<v Speaker 1>Uh and uh and atop this uh you know it's

0:52:41.520 --> 0:52:44.759
<v Speaker 1>it is. It's like a temple that's uh devoted to

0:52:44.800 --> 0:52:48.319
<v Speaker 1>the great gods. Now. Yang and On mentioned that this

0:52:48.320 --> 0:52:50.840
<v Speaker 1>story is not really told that much in modern China,

0:52:51.000 --> 0:52:53.920
<v Speaker 1>but it's some versions of it still survive, such as

0:52:54.000 --> 0:52:59.320
<v Speaker 1>one from Sichuan Province in which Jen Zou survives battle

0:52:59.520 --> 0:53:03.360
<v Speaker 1>with the our god wrong and continues to bring flooding

0:53:03.360 --> 0:53:06.400
<v Speaker 1>and death to the earth, forcing the mother goddess Nuah

0:53:06.719 --> 0:53:10.000
<v Speaker 1>to slay it. So here we get to a godess

0:53:10.040 --> 0:53:13.640
<v Speaker 1>getting involved in the slaying again. Um Nah also more

0:53:13.680 --> 0:53:18.160
<v Speaker 1>famously defeated the Black Dragon, also a being of chaotic

0:53:18.239 --> 0:53:22.239
<v Speaker 1>water and flood energy. I'd also be remiss if I

0:53:22.239 --> 0:53:27.560
<v Speaker 1>didn't mention the archer who ye who killed a number

0:53:27.560 --> 0:53:30.040
<v Speaker 1>of different monsters, and of course shot down the nine

0:53:30.040 --> 0:53:33.680
<v Speaker 1>surplus sons that were roasting the earth, and in some

0:53:33.719 --> 0:53:37.040
<v Speaker 1>tellings he actually shot and killed nine great crows that

0:53:37.200 --> 0:53:41.040
<v Speaker 1>carried these sons. Now, it's also interesting is that during

0:53:41.040 --> 0:53:43.840
<v Speaker 1>this age of ten Sons, not only is it just

0:53:43.920 --> 0:53:46.759
<v Speaker 1>really hot and difficult to grow crops, it's also said

0:53:46.760 --> 0:53:49.759
<v Speaker 1>to be a time of cosmic imbalance, and during this

0:53:49.840 --> 0:53:53.879
<v Speaker 1>time a lot of unnatural monsters rise up, and so

0:53:54.080 --> 0:53:57.600
<v Speaker 1>the emperor ends up tasking uh ye the archer with

0:53:57.719 --> 0:54:01.400
<v Speaker 1>their destruction uh and us. Just just a few of

0:54:01.440 --> 0:54:04.920
<v Speaker 1>the monsters that he ends up killing include uh uh

0:54:04.960 --> 0:54:07.120
<v Speaker 1>There's a monster with the dragon's head and the leopard's body,

0:54:07.160 --> 0:54:10.480
<v Speaker 1>a monster with teeth a sharp as chisels that are unbreakable.

0:54:10.680 --> 0:54:13.840
<v Speaker 1>There is a nine headed monster, there's a giant bird,

0:54:13.920 --> 0:54:17.759
<v Speaker 1>a giant bore, a giant snake. Uh So again all

0:54:17.800 --> 0:54:20.640
<v Speaker 1>manner of unnatural creatures who rose up during a time

0:54:20.680 --> 0:54:25.160
<v Speaker 1>of cosmic imbalance. He also punishes a couple of damaging

0:54:25.239 --> 0:54:28.239
<v Speaker 1>elemental gods with a well placed to arrow or two.

0:54:28.280 --> 0:54:31.400
<v Speaker 1>For instance, he shot the damaging win god he bow

0:54:31.840 --> 0:54:34.480
<v Speaker 1>in the eye, and he took out both knees of

0:54:34.520 --> 0:54:37.839
<v Speaker 1>the damaging river god Fingbo, and in other versions he

0:54:37.920 --> 0:54:43.240
<v Speaker 1>kills Fingbo outright. So once again we have like river

0:54:43.440 --> 0:54:47.239
<v Speaker 1>water elemental monsters that have to be dealt with by

0:54:47.239 --> 0:54:50.600
<v Speaker 1>a hero. Yeah, and the idea of them coming out

0:54:50.600 --> 0:54:55.080
<v Speaker 1>of a time of cosmic imbalance um seems to somehow echoed,

0:54:55.200 --> 0:54:58.040
<v Speaker 1>you know, the very ancient monster concepts of like the

0:54:58.120 --> 0:55:01.360
<v Speaker 1>chaos monster, like like TMA NAPSU. Al Right, well, on

0:55:01.360 --> 0:55:03.799
<v Speaker 1>that note, let's take one more break and we come back.

0:55:04.120 --> 0:55:08.640
<v Speaker 1>Let's talk about what the slayer means to us. Thank you,

0:55:08.840 --> 0:55:12.640
<v Speaker 1>thank you, all right, we're back. Okay. So we've been

0:55:12.680 --> 0:55:16.200
<v Speaker 1>looking at a lot of great examples of monsters and

0:55:16.280 --> 0:55:20.480
<v Speaker 1>their slayers, the monster slayers stories from throughout human history,

0:55:21.080 --> 0:55:23.160
<v Speaker 1>and now we wanted to take a look at what

0:55:23.160 --> 0:55:25.960
<v Speaker 1>what what the monster slayer means? Why do we keep

0:55:26.000 --> 0:55:29.799
<v Speaker 1>telling stories like this? Why is this so common? And

0:55:29.840 --> 0:55:33.400
<v Speaker 1>what purpose psychologically and culturally does it serve when we

0:55:33.480 --> 0:55:36.040
<v Speaker 1>do so. One of the things I want to say

0:55:36.040 --> 0:55:40.040
<v Speaker 1>at the outside, just as a kind of disclaimer, is that, um,

0:55:40.080 --> 0:55:43.600
<v Speaker 1>I feel like when we try to explain what stories

0:55:43.640 --> 0:55:47.360
<v Speaker 1>and myths mean from a kind of evolutionary psychology perspective,

0:55:47.360 --> 0:55:50.160
<v Speaker 1>we always need to remember to understand the difference between

0:55:50.200 --> 0:55:53.320
<v Speaker 1>like proving a theory with direct evidence and sort of

0:55:53.360 --> 0:55:56.640
<v Speaker 1>simply telling a plausible story and arguing it to be

0:55:56.719 --> 0:55:59.360
<v Speaker 1>consistent with what we know now. I'm actually all for

0:56:00.360 --> 0:56:03.600
<v Speaker 1>having arguments over plausible stories and evo psych and all that,

0:56:03.640 --> 0:56:06.080
<v Speaker 1>but it's imperative for us to remember that that's what

0:56:06.160 --> 0:56:09.400
<v Speaker 1>they are. I think sometimes people get carried away with

0:56:09.440 --> 0:56:12.280
<v Speaker 1>this project and they jump from I've told a plausible

0:56:12.320 --> 0:56:15.400
<v Speaker 1>story about why we have this cultural thing or the

0:56:15.440 --> 0:56:20.640
<v Speaker 1>psychological thing too. I have discovered the biological origin of

0:56:20.680 --> 0:56:23.520
<v Speaker 1>this element of human psychology or culture, and we I

0:56:23.520 --> 0:56:25.319
<v Speaker 1>think we just always need to be careful not to

0:56:25.400 --> 0:56:30.240
<v Speaker 1>do that. Sometimes you see people taking like almost Joseph

0:56:30.280 --> 0:56:33.640
<v Speaker 1>Campbelly kind of observations to the point of saying like

0:56:33.680 --> 0:56:36.360
<v Speaker 1>this is just science and that you know, you know

0:56:36.360 --> 0:56:38.839
<v Speaker 1>what I mean that said, all these kind of like

0:56:39.200 --> 0:56:42.319
<v Speaker 1>Joseph Campbelly sort of observations can be a lot of fun, right,

0:56:42.800 --> 0:56:45.040
<v Speaker 1>and and he of course had lots to say and

0:56:45.120 --> 0:56:49.640
<v Speaker 1>think about the role of monster slayers. Yeah, I mean, likewise, um,

0:56:50.200 --> 0:56:52.919
<v Speaker 1>Julian Jays the by camera mind, which I'll actually touch

0:56:53.000 --> 0:56:54.759
<v Speaker 1>on in a bit like if you if you go

0:56:55.120 --> 0:56:59.000
<v Speaker 1>entirely down the Jane's well of interpreting everything, then yeah,

0:56:59.040 --> 0:57:01.200
<v Speaker 1>it can be a lot of fun. Then you have

0:57:01.480 --> 0:57:05.279
<v Speaker 1>cut off all other perspectives on what the thing is. Well,

0:57:05.320 --> 0:57:08.279
<v Speaker 1>I mean, so one thing that uh, somebody I think,

0:57:08.320 --> 0:57:11.239
<v Speaker 1>like Joseph Campbell would say is that the role of

0:57:11.280 --> 0:57:17.320
<v Speaker 1>the monster slayer in fiction is about like facing the ego.

0:57:17.520 --> 0:57:20.520
<v Speaker 1>It's like this ego struggle and that you've got to

0:57:20.560 --> 0:57:24.680
<v Speaker 1>face yourself and overcome your fears and and change something

0:57:24.720 --> 0:57:27.720
<v Speaker 1>about yourself. You know that that kind of thing. And

0:57:27.800 --> 0:57:30.680
<v Speaker 1>so I I do agree at least that it's totally

0:57:30.760 --> 0:57:37.560
<v Speaker 1>plausible that monster slayer stories are very prominent and very

0:57:37.640 --> 0:57:41.560
<v Speaker 1>common because stories about facing dangers and facing fears are

0:57:41.600 --> 0:57:44.840
<v Speaker 1>psychologically very salient. To us. You know, we're constantly in

0:57:44.840 --> 0:57:48.280
<v Speaker 1>our lives faced with situations where we don't want to

0:57:48.320 --> 0:57:51.919
<v Speaker 1>do something, but in order to to get what we want,

0:57:51.960 --> 0:57:53.960
<v Speaker 1>we have to do that thing we don't want to do.

0:57:54.160 --> 0:57:56.160
<v Speaker 1>You know, you've got to face your fears and overcome

0:57:56.200 --> 0:57:59.760
<v Speaker 1>your discomfort to I don't know, save the princess, or

0:57:59.800 --> 0:58:02.720
<v Speaker 1>to do whatever. And I think that's a totally plausible

0:58:02.760 --> 0:58:06.360
<v Speaker 1>basis for for starting a conversation about what monster slayer

0:58:06.440 --> 0:58:09.160
<v Speaker 1>miths mean. So another way to get deeper on this subject,

0:58:09.160 --> 0:58:11.280
<v Speaker 1>I guess would be to look a little bit more

0:58:11.320 --> 0:58:14.280
<v Speaker 1>at what the monsters in these stories mean. And I

0:58:14.400 --> 0:58:16.439
<v Speaker 1>want to posit a place for us to start there.

0:58:16.560 --> 0:58:19.560
<v Speaker 1>I would pose it that the monsters in these stories,

0:58:19.760 --> 0:58:23.520
<v Speaker 1>most often, I would say, UH, seem to come from

0:58:23.560 --> 0:58:31.320
<v Speaker 1>a combination of two main psychological UH components, biological threats

0:58:31.360 --> 0:58:35.760
<v Speaker 1>and category confusions. And if we've talked about category confusion

0:58:36.200 --> 0:58:38.760
<v Speaker 1>quite a bit on the show, the idea that it's

0:58:39.360 --> 0:58:41.640
<v Speaker 1>go back to hercules, right, Yeah, it's like a snake

0:58:41.680 --> 0:58:43.640
<v Speaker 1>but it has way too many heads, or it's like

0:58:43.720 --> 0:58:46.880
<v Speaker 1>a boar but it's gigantic. What's going on? Right? And

0:58:47.200 --> 0:58:49.720
<v Speaker 1>there are reasons I think that would be significant. I'll

0:58:49.720 --> 0:58:51.800
<v Speaker 1>get to that in just a minute now. Obviously, the

0:58:51.840 --> 0:58:55.000
<v Speaker 1>fear of biological threats is pretty straightforward. There's a natural

0:58:55.080 --> 0:58:59.400
<v Speaker 1>fear of predatory or venomous animals and of human rivals.

0:58:59.400 --> 0:59:01.880
<v Speaker 1>And this doesn't need much explaining. In the basic sense,

0:59:01.880 --> 0:59:05.200
<v Speaker 1>predators are dangerous and thus a deeply ingrained archetype from

0:59:05.240 --> 0:59:08.320
<v Speaker 1>the natural world. But there there are also some relevant

0:59:08.400 --> 0:59:12.800
<v Speaker 1>questions like why are certain forms such as snakes, which

0:59:12.840 --> 0:59:16.520
<v Speaker 1>you've seen all throughout these monsters and spiders. Also, why

0:59:16.520 --> 0:59:19.960
<v Speaker 1>are those things readily seen as monstrous or incorporated in

0:59:20.080 --> 0:59:24.160
<v Speaker 1>parts into chimerical monsters? Why so easily a spider monster

0:59:24.360 --> 0:59:27.800
<v Speaker 1>or a serpentine monster, why not more often like a

0:59:27.800 --> 0:59:30.160
<v Speaker 1>bear monster. You might have one of those every now

0:59:30.200 --> 0:59:32.120
<v Speaker 1>and then. That's true, because, of course, the argument with

0:59:32.200 --> 0:59:34.919
<v Speaker 1>the the snake or the or the spider is that

0:59:35.000 --> 0:59:38.040
<v Speaker 1>if it bites you, you could die. Depending on the

0:59:38.120 --> 0:59:41.040
<v Speaker 1>variety of snake or spider, If the bear bites you,

0:59:41.360 --> 0:59:44.200
<v Speaker 1>there's also a very good chance you'll die, right Yeah,

0:59:44.040 --> 0:59:46.080
<v Speaker 1>uh so, yeah, this is actually long been a question.

0:59:46.360 --> 0:59:49.640
<v Speaker 1>There's been this big question about whether these common fears,

0:59:49.760 --> 0:59:52.680
<v Speaker 1>especially if things like spiders and snakes are are learned

0:59:52.840 --> 0:59:54.720
<v Speaker 1>or in aid and Robert, I know you've looked at

0:59:54.720 --> 0:59:59.480
<v Speaker 1>research like this too. Obviously, some part of any widespread

0:59:59.480 --> 1:00:02.280
<v Speaker 1>fear will be based on cultural conditioning, so I think

1:00:02.400 --> 1:00:07.320
<v Speaker 1>it's pretty inarguable that some part of this fear is learned, right,

1:00:07.760 --> 1:00:11.240
<v Speaker 1>But could there also be a biological factor. Could there

1:00:11.280 --> 1:00:14.520
<v Speaker 1>also be some in built part of the brain that

1:00:14.680 --> 1:00:17.960
<v Speaker 1>is prone to recognize the shapes of spiders and snakes

1:00:18.000 --> 1:00:22.040
<v Speaker 1>and react fearfully without any prior knowledge or conditioning. And

1:00:22.080 --> 1:00:24.520
<v Speaker 1>I'd say that the question still isn't totally settled, but

1:00:24.560 --> 1:00:29.040
<v Speaker 1>there's been some interesting research suggesting, especially recently, that yes,

1:00:29.160 --> 1:00:33.800
<v Speaker 1>recognition could be an eight. One example is uh study

1:00:33.840 --> 1:00:38.960
<v Speaker 1>from in Frontiers and Psychology called Etsy Bitsy Spider infants

1:00:39.040 --> 1:00:42.920
<v Speaker 1>react with increased arousal spider and snakes spiders and snakes,

1:00:43.080 --> 1:00:44.640
<v Speaker 1>So of course what they did in the study here

1:00:44.720 --> 1:00:47.280
<v Speaker 1>was they threw babies into cribs full of spiders and

1:00:47.320 --> 1:00:52.120
<v Speaker 1>snakes they did not, And the study showed six month

1:00:52.200 --> 1:00:56.920
<v Speaker 1>old infants images with similar shapes and colors. So visually

1:00:56.960 --> 1:00:59.840
<v Speaker 1>these images were very close to each other, but with

1:01:00.160 --> 1:01:04.480
<v Speaker 1>different ontological content. Some of them were pictures of spiders

1:01:04.640 --> 1:01:08.680
<v Speaker 1>versus flowers. That looked very similar, and others were pictures

1:01:08.720 --> 1:01:12.440
<v Speaker 1>of snakes versus fish that looked very similar. And the

1:01:12.480 --> 1:01:17.120
<v Speaker 1>researchers measured the baby's differential pupillary response to these images,

1:01:17.200 --> 1:01:19.880
<v Speaker 1>the dilation of the pupils, and that's accepted as a

1:01:19.880 --> 1:01:23.640
<v Speaker 1>pretty good indicator of activation of the nero dreenergenic system,

1:01:23.880 --> 1:01:27.040
<v Speaker 1>which is a physiological fear response. You know, it commands

1:01:27.040 --> 1:01:31.080
<v Speaker 1>your attention and your body responds physiologically. Uh. And the

1:01:31.120 --> 1:01:35.360
<v Speaker 1>author's right quote, infants reacted with increased pupillary dilation, indicating

1:01:35.360 --> 1:01:38.960
<v Speaker 1>arousal to spiders and snakes compared with flowers and fish.

1:01:39.280 --> 1:01:43.280
<v Speaker 1>Results support the notion of an evolved preparedness for developing

1:01:43.440 --> 1:01:47.320
<v Speaker 1>fear of these ancestral threats. So if even six month

1:01:47.360 --> 1:01:50.200
<v Speaker 1>old babies show a stress response to images of spiders

1:01:50.200 --> 1:01:53.280
<v Speaker 1>and snakes, it would seem that those forms could in

1:01:53.320 --> 1:01:56.240
<v Speaker 1>some way be hardwired into us. There's at least part

1:01:56.280 --> 1:02:00.240
<v Speaker 1>of us that is naturally biologically afraid of those things,

1:02:00.240 --> 1:02:04.720
<v Speaker 1>and it's not just cultural conditioning. Uh. And another question

1:02:04.760 --> 1:02:07.320
<v Speaker 1>there is why spiders and snakes, Right, we brought this

1:02:07.400 --> 1:02:10.840
<v Speaker 1>up a minute ago. There are much more dangerous animals. Uh.

1:02:11.320 --> 1:02:14.600
<v Speaker 1>One possible answer offered in a CBC interview by study

1:02:14.640 --> 1:02:19.480
<v Speaker 1>author Stephanie hull Is quote, what's really interesting about spiders

1:02:19.480 --> 1:02:21.440
<v Speaker 1>and snakes is that they have been posing a threat

1:02:21.480 --> 1:02:25.880
<v Speaker 1>to our ancestors for an immensely long time. Spiders and

1:02:25.920 --> 1:02:29.760
<v Speaker 1>snakes developed a venomous bites forty to sixty million years ago.

1:02:30.200 --> 1:02:34.160
<v Speaker 1>This is a really long long time of coevolution, and

1:02:34.200 --> 1:02:37.240
<v Speaker 1>we think that this enables primates, not only humans, but

1:02:37.360 --> 1:02:41.160
<v Speaker 1>other primates as well, to develop mechanisms that enable us

1:02:41.160 --> 1:02:44.720
<v Speaker 1>to detect these animals very quickly, to respond to them,

1:02:44.880 --> 1:02:47.560
<v Speaker 1>to put our bodies into fight or flight mode. This

1:02:47.640 --> 1:02:51.080
<v Speaker 1>may really have posed an advantage. Nowadays, it doesn't make

1:02:51.120 --> 1:02:54.600
<v Speaker 1>so much sense. So the idea there is that, well,

1:02:54.640 --> 1:02:57.320
<v Speaker 1>maybe it's not that we naturally respond to spiders and

1:02:57.400 --> 1:03:01.520
<v Speaker 1>snakes because they're the most dangerous animals, but because they're

1:03:01.600 --> 1:03:05.400
<v Speaker 1>the dangerous forms we've been around the longest and have

1:03:05.560 --> 1:03:09.360
<v Speaker 1>stayed looking the same the longest. Does that make sense? Yeah,

1:03:09.400 --> 1:03:13.200
<v Speaker 1>The the basic formula, the basic the basic uh proposition

1:03:13.200 --> 1:03:16.680
<v Speaker 1>of a snake or spider has not changed in human

1:03:16.760 --> 1:03:19.920
<v Speaker 1>history or even in primate history. Yes, But I might

1:03:19.960 --> 1:03:21.960
<v Speaker 1>just note, on the other hand, there's also some evidence

1:03:22.000 --> 1:03:25.760
<v Speaker 1>pointing against the hard coded phylogenetic threat hypothesis. For example,

1:03:25.800 --> 1:03:27.880
<v Speaker 1>I found a study from two thousand nine in which

1:03:27.960 --> 1:03:31.960
<v Speaker 1>adults recognized images of guns just as efficiently as they

1:03:31.960 --> 1:03:35.560
<v Speaker 1>recognized images of snakes. Now, of course, guns aren't part

1:03:35.560 --> 1:03:38.720
<v Speaker 1>of our biological neurohistory, so they couldn't. There couldn't be

1:03:38.760 --> 1:03:41.520
<v Speaker 1>like a hardwired gun response in the brain that has

1:03:41.560 --> 1:03:44.720
<v Speaker 1>to be culturally learned. But then again, maybe maybe it's

1:03:44.720 --> 1:03:48.400
<v Speaker 1>just that are cognitively based or learned fears become every

1:03:48.440 --> 1:03:52.680
<v Speaker 1>bit as efficient in the brain as the hardwired, evolved ones.

1:03:52.880 --> 1:03:57.120
<v Speaker 1>That could be. How about fulsa dooms bow that shoots

1:03:57.120 --> 1:04:01.000
<v Speaker 1>snakes from common the barbarian that see that is the

1:04:01.120 --> 1:04:05.640
<v Speaker 1>ultimate physiological threat arousal trigger. I mean, I couldn't react

1:04:05.720 --> 1:04:08.600
<v Speaker 1>with anything but worship. There, you know, in that movie

1:04:08.640 --> 1:04:11.960
<v Speaker 1>we have another great example of monster slang because one

1:04:12.000 --> 1:04:17.560
<v Speaker 1>of Conan's early UH trials is the slaying of the

1:04:17.840 --> 1:04:20.240
<v Speaker 1>giant snake that also Doom keeps as a pet in

1:04:20.320 --> 1:04:21.960
<v Speaker 1>one of the temples. Yeah, what is he does? He

1:04:22.040 --> 1:04:26.240
<v Speaker 1>strangle it? He eventually chops its head off. There's some

1:04:26.280 --> 1:04:29.240
<v Speaker 1>wrestling there, for sure, There's some There's some wrestling, But

1:04:29.320 --> 1:04:32.200
<v Speaker 1>of course it's a snake. I mean, dragons are essentially snakes.

1:04:32.680 --> 1:04:36.240
<v Speaker 1>We always have these snake forms reappearing as monsters over

1:04:36.280 --> 1:04:38.320
<v Speaker 1>and over. It's got a snake for a head, or

1:04:38.360 --> 1:04:41.560
<v Speaker 1>the whole thing is a snake with wings or you know. Well, now,

1:04:41.560 --> 1:04:44.400
<v Speaker 1>in Western traditions, but as we've mentioned, in Eastern traditions,

1:04:44.400 --> 1:04:48.080
<v Speaker 1>there's I feel like there's enhanced, uh there's an enhanced

1:04:48.120 --> 1:04:52.360
<v Speaker 1>hybrid nature to the dragons. Yeah, the the Eastern dragon becomes,

1:04:52.440 --> 1:04:55.120
<v Speaker 1>I would argue, an even more fascinating creature with more

1:04:56.440 --> 1:04:59.120
<v Speaker 1>more valences, you know, more like it's more like the

1:04:59.200 --> 1:05:03.600
<v Speaker 1>core maybe and having multiple significances at different levels. But

1:05:03.680 --> 1:05:06.000
<v Speaker 1>I would also think that, you know, the Eastern dragon

1:05:06.080 --> 1:05:09.160
<v Speaker 1>tends to be less of a monster, it's more of

1:05:09.200 --> 1:05:12.240
<v Speaker 1>a I mean, it's it's very very often you know,

1:05:12.240 --> 1:05:15.680
<v Speaker 1>it is definitely an elemental force. It's tied to floods

1:05:15.680 --> 1:05:18.240
<v Speaker 1>and storms and waters in the ocean, but it does

1:05:18.280 --> 1:05:21.280
<v Speaker 1>have more of a divine presence than you find in

1:05:21.560 --> 1:05:25.760
<v Speaker 1>uh in Western traditions. Yeah, uh so, So anyway back

1:05:25.800 --> 1:05:28.240
<v Speaker 1>to the idea of the basis of these monster fears.

1:05:28.240 --> 1:05:31.040
<v Speaker 1>So one, you've got these elements that are so often

1:05:31.080 --> 1:05:34.760
<v Speaker 1>taken from what appear to be at least maybe hard

1:05:34.880 --> 1:05:39.360
<v Speaker 1>coded form threats, phylogenetic threats that are, you know, part

1:05:39.400 --> 1:05:42.600
<v Speaker 1>of our evolutionary history, and they at least at some

1:05:42.720 --> 1:05:45.919
<v Speaker 1>level maybe hard coded in the brain, if not hard

1:05:45.960 --> 1:05:49.680
<v Speaker 1>coded in the brain, very well coded into culture. Uh.

1:05:49.720 --> 1:05:51.800
<v Speaker 1>And the other thing, of course, we feel we mentioned

1:05:51.800 --> 1:05:54.840
<v Speaker 1>a minute ago, is the discomfort with category confusion. So

1:05:55.480 --> 1:05:58.240
<v Speaker 1>let's say we're defending ourselves from a natural threat, whether

1:05:58.280 --> 1:06:00.880
<v Speaker 1>that's a venomous snake or a lepard or a wolf.

1:06:01.280 --> 1:06:04.800
<v Speaker 1>One of our greatest defense mechanisms is not our muscles

1:06:04.800 --> 1:06:09.040
<v Speaker 1>but our brains, right awareness and recognition, the ability to

1:06:09.200 --> 1:06:13.160
<v Speaker 1>cognitively pick out signs of threats and avoid them. And then,

1:06:13.200 --> 1:06:16.120
<v Speaker 1>of course also if we must face a threat, like

1:06:16.240 --> 1:06:20.120
<v Speaker 1>cleverness and strategic thinking to overcome the threat. But most

1:06:20.160 --> 1:06:23.680
<v Speaker 1>of our defensive thinking is actually one form or another

1:06:23.800 --> 1:06:26.720
<v Speaker 1>of category sorting. Right, you see a shape and you

1:06:26.760 --> 1:06:29.680
<v Speaker 1>immediately start to sort what kind of thing is that?

1:06:30.160 --> 1:06:32.880
<v Speaker 1>Is that a harmless bunny or a venomous snake? And

1:06:32.960 --> 1:06:36.000
<v Speaker 1>so perhaps one reason we fear monsters so much is

1:06:36.040 --> 1:06:39.720
<v Speaker 1>that they not only represent aspects of real biological threats

1:06:39.720 --> 1:06:43.840
<v Speaker 1>and predators, but that they defy our normal categorical sorting

1:06:43.880 --> 1:06:47.560
<v Speaker 1>mechanisms by blurring the lines between categories of things. So

1:06:47.720 --> 1:06:50.200
<v Speaker 1>a spider a hundred times bigger than it should be,

1:06:50.520 --> 1:06:54.360
<v Speaker 1>a snake with wings, a lion that can talk uh,

1:06:54.400 --> 1:06:58.280
<v Speaker 1>And by the way, they defy intuitive sorting. These creatures

1:06:58.400 --> 1:07:02.760
<v Speaker 1>resist easy cognitive understanding, and thus they cause discomfort and fear.

1:07:03.320 --> 1:07:06.600
<v Speaker 1>Like a creature that has aspects of biological threats like

1:07:06.680 --> 1:07:11.640
<v Speaker 1>predatory or venomous forms, and also simultaneously messes with our

1:07:11.680 --> 1:07:15.760
<v Speaker 1>cognitive defenses by violating category coherence. That's sort of the

1:07:15.840 --> 1:07:19.720
<v Speaker 1>ultimate threat, right it. It beats your greatest defense, and

1:07:19.840 --> 1:07:23.040
<v Speaker 1>it is the most threatening kind of thing. Thus the

1:07:23.080 --> 1:07:26.400
<v Speaker 1>monster slayer has to overcome more than the normal warrior.

1:07:26.480 --> 1:07:30.240
<v Speaker 1>They have to face primordial fears and square off against

1:07:30.240 --> 1:07:33.240
<v Speaker 1>an enemy that normally makes us feel weak and helpless

1:07:33.240 --> 1:07:36.800
<v Speaker 1>and afraid at the deepest level. And in this respect,

1:07:36.840 --> 1:07:38.439
<v Speaker 1>you can you can sort of look at it. Any

1:07:38.480 --> 1:07:41.120
<v Speaker 1>myth is is simply a situation where you know, you

1:07:41.160 --> 1:07:44.120
<v Speaker 1>sit around the fire and one guy's like, yeah, I'm

1:07:44.200 --> 1:07:46.440
<v Speaker 1>kind of afraid of the darkness. It seems, you know,

1:07:46.520 --> 1:07:49.400
<v Speaker 1>kind of it seems kind of intense. I mean, who

1:07:49.440 --> 1:07:52.320
<v Speaker 1>knows what's out there, and it's what all that's out there?

1:07:52.360 --> 1:07:53.760
<v Speaker 1>It might try to eat me and one day I'm

1:07:53.760 --> 1:07:56.920
<v Speaker 1>gonna die anyway. And then the the other soldiers sit

1:07:57.000 --> 1:08:00.280
<v Speaker 1>around the fire says, well, let me tell you a story,

1:08:00.400 --> 1:08:03.080
<v Speaker 1>because this story has a hero in it, and all

1:08:03.120 --> 1:08:05.440
<v Speaker 1>that stuff that you're afraid of he just cuts its

1:08:05.440 --> 1:08:08.840
<v Speaker 1>head off. It's that, it's that simple. And so here's

1:08:08.880 --> 1:08:11.720
<v Speaker 1>a hero that you can you can you can ruminate on.

1:08:12.320 --> 1:08:16.880
<v Speaker 1>Do you think that inherently the monster slayer story is

1:08:17.000 --> 1:08:20.960
<v Speaker 1>more often empowering to the audience, to the person listening,

1:08:21.040 --> 1:08:24.200
<v Speaker 1>like you can be like that hero, or is it

1:08:24.240 --> 1:08:29.040
<v Speaker 1>more often uh, commanding kind of submission and obedience, like

1:08:29.160 --> 1:08:31.800
<v Speaker 1>look at what our heroes are like, you must bow

1:08:31.840 --> 1:08:33.840
<v Speaker 1>down before them. I don't know, do you know what

1:08:33.880 --> 1:08:35.960
<v Speaker 1>I mean? Well that it could be like chill out,

1:08:36.200 --> 1:08:37.920
<v Speaker 1>we have it, there's a hero out there doing this

1:08:37.960 --> 1:08:40.840
<v Speaker 1>for you, or chill out like the power behind the

1:08:41.200 --> 1:08:44.160
<v Speaker 1>behind the hero, the god or the gods or the

1:08:44.200 --> 1:08:47.680
<v Speaker 1>goddess that if you're behind that god, then hey, that

1:08:47.720 --> 1:08:49.320
<v Speaker 1>God's got to hero. You don't have to worry about it.

1:08:49.360 --> 1:08:52.280
<v Speaker 1>But then in later it's certainly more more modern understanding

1:08:52.360 --> 1:08:55.439
<v Speaker 1>is like yeah, I'm kind of like Blade, right, I

1:08:55.520 --> 1:08:58.280
<v Speaker 1>can you know, like at least on some level, like

1:08:58.320 --> 1:09:01.960
<v Speaker 1>we're we're supposed to uh, I mean we're rooting for

1:09:02.040 --> 1:09:05.880
<v Speaker 1>the hero. We're rooting for Blade or Dutch or whoever. Uh,

1:09:05.920 --> 1:09:09.280
<v Speaker 1>And and we are kind of living the story through them.

1:09:09.320 --> 1:09:11.240
<v Speaker 1>And yeah, you kind of leave those those pictures, those

1:09:11.280 --> 1:09:13.960
<v Speaker 1>stories feeling I can slay the monsters in my life,

1:09:14.560 --> 1:09:17.040
<v Speaker 1>the blood suckers in my life. I think they might

1:09:17.080 --> 1:09:20.040
<v Speaker 1>have a steak coming. Quick note, I'm not encouraging anyone

1:09:20.080 --> 1:09:23.200
<v Speaker 1>to stake anybody. Oh no, no, no, we're not trying

1:09:23.200 --> 1:09:26.799
<v Speaker 1>to create Martin's out there or wait no, not Martin's

1:09:26.840 --> 1:09:29.439
<v Speaker 1>what it's Martin's uncle or whatever. Right, are you talking

1:09:29.439 --> 1:09:32.320
<v Speaker 1>about the Romero film? Yeah? Oh yeah, It's been a

1:09:32.320 --> 1:09:34.559
<v Speaker 1>long time since I've seen that. We don't be like

1:09:34.640 --> 1:09:37.679
<v Speaker 1>anybody in that movie. Just don't don't imitate any part

1:09:37.680 --> 1:09:42.400
<v Speaker 1>of it, all right. So in order to overcome the monster, though,

1:09:42.640 --> 1:09:45.639
<v Speaker 1>the hero is probably gonna need a certain amount of courage.

1:09:46.320 --> 1:09:48.720
<v Speaker 1>I mean, arguably, if you're getting into like, are they

1:09:48.760 --> 1:09:50.799
<v Speaker 1>do they have any fear to begin with? If they

1:09:50.880 --> 1:09:52.840
<v Speaker 1>have any amount of fear, they're gonna have to summon

1:09:52.840 --> 1:09:55.920
<v Speaker 1>courage or they're gonna have to exhibit courage that is

1:09:56.439 --> 1:09:59.680
<v Speaker 1>beyond that which the normal person would seem to have, right,

1:10:00.080 --> 1:10:02.519
<v Speaker 1>because if you're Baowulf, otherwise, why would you go into

1:10:02.560 --> 1:10:04.840
<v Speaker 1>the dark, Why would you dive down into the deep

1:10:04.880 --> 1:10:07.200
<v Speaker 1>and find the layer? Well, so there there are a

1:10:07.240 --> 1:10:09.840
<v Speaker 1>couple of different ways you can go in to face

1:10:09.920 --> 1:10:12.479
<v Speaker 1>the monster, right. I guess one would be to to

1:10:12.560 --> 1:10:15.639
<v Speaker 1>have courage to overcome your fear, because I guess that's

1:10:15.680 --> 1:10:19.000
<v Speaker 1>sort of the definition of courage, right. Courage is a

1:10:19.080 --> 1:10:24.520
<v Speaker 1>cognitive overriding of anxiety that prevents the physiological fear response

1:10:24.960 --> 1:10:29.040
<v Speaker 1>or or overcomes the physiological fear response and prevents you

1:10:29.080 --> 1:10:31.519
<v Speaker 1>from running away. It makes you you know you've got

1:10:31.560 --> 1:10:34.920
<v Speaker 1>control and you make yourself face the fear inducing thing

1:10:35.320 --> 1:10:37.360
<v Speaker 1>like the I think a great example of this is

1:10:37.400 --> 1:10:41.639
<v Speaker 1>an Aliens where ripley Uh, well, she certainly she's returning

1:10:41.680 --> 1:10:43.439
<v Speaker 1>to the world of the Zeno more from the first half,

1:10:43.479 --> 1:10:45.200
<v Speaker 1>but in the later half of the film she is

1:10:45.240 --> 1:10:48.040
<v Speaker 1>going back in to save news. She is descending into

1:10:48.080 --> 1:10:50.920
<v Speaker 1>the monster's world in facing something that it has been

1:10:50.920 --> 1:10:53.960
<v Speaker 1>well established she is terrified of. That is that is

1:10:53.960 --> 1:10:56.759
<v Speaker 1>a great example, and in fact, I will say, while

1:10:56.800 --> 1:10:59.479
<v Speaker 1>I have mixed feelings about a lot of monster slayers,

1:10:59.560 --> 1:11:01.719
<v Speaker 1>you know, I'm like, I don't know if I like Beowulf,

1:11:01.800 --> 1:11:04.719
<v Speaker 1>maybe I think Grendel, grind Maybe Grindel At a point,

1:11:05.200 --> 1:11:09.040
<v Speaker 1>Ripley I think is a is a truly holy monster slayer.

1:11:09.080 --> 1:11:13.519
<v Speaker 1>I am one hundred percent behind Ripley in her slaying quest, right,

1:11:13.560 --> 1:11:15.519
<v Speaker 1>I mean that's a really a straight up Beowolf story

1:11:15.520 --> 1:11:18.439
<v Speaker 1>because she also ends up essentially fighting Grendel's mother. Yes,

1:11:18.640 --> 1:11:22.320
<v Speaker 1>in aliens, Yeah, but if it were terminator versus alien,

1:11:22.840 --> 1:11:24.840
<v Speaker 1>then that that would be the other half, right, that

1:11:24.840 --> 1:11:28.040
<v Speaker 1>would be the the hero that doesn't feel fear to

1:11:28.080 --> 1:11:31.000
<v Speaker 1>begin with. And sometimes you don't know, I mean sometimes

1:11:31.040 --> 1:11:33.200
<v Speaker 1>you kind of feel that way. Is that what Beowulf's like?

1:11:33.360 --> 1:11:35.639
<v Speaker 1>Is that what Herchilles are like? Are these heroes supposed

1:11:35.680 --> 1:11:39.360
<v Speaker 1>to be people who just are incapable of feeling afraid

1:11:39.479 --> 1:11:43.200
<v Speaker 1>in the face of this monster? Uh? You do think?

1:11:43.439 --> 1:11:45.920
<v Speaker 1>You know? You wonder if is mar Duke. Is mar

1:11:46.000 --> 1:11:49.080
<v Speaker 1>Duke courageous or is he just fearless? I wonder if

1:11:49.120 --> 1:11:52.760
<v Speaker 1>mar Duke is actually courageous because mar Duke makes a bargain, right,

1:11:53.160 --> 1:11:54.800
<v Speaker 1>He's like, look if I'm going to put this all

1:11:54.840 --> 1:11:56.720
<v Speaker 1>online and risk it. You at least got to make

1:11:56.760 --> 1:11:59.799
<v Speaker 1>me king of the gods. Or he's just following operating

1:11:59.800 --> 1:12:01.920
<v Speaker 1>for seizure, you know. Yeah maybe oh yeah, maybe he's

1:12:01.920 --> 1:12:05.479
<v Speaker 1>a robot. Yeah, but yeah. So to think about this,

1:12:05.520 --> 1:12:07.160
<v Speaker 1>you can think about it in a couple of ways

1:12:07.160 --> 1:12:10.120
<v Speaker 1>in the brain. So, like, I want to start off

1:12:10.160 --> 1:12:13.360
<v Speaker 1>by mentioning the amygdala, the you know, the little almond

1:12:13.479 --> 1:12:17.599
<v Speaker 1>shaped subcortical brain network of the amygdalas sometimes referred to,

1:12:18.479 --> 1:12:21.679
<v Speaker 1>I think not quite accurately as the brain's fear center

1:12:21.960 --> 1:12:25.400
<v Speaker 1>or something like that. As usual with these kinds of appellations,

1:12:25.400 --> 1:12:28.559
<v Speaker 1>that's a bit of an oversimplication. The brain's fear response

1:12:28.640 --> 1:12:32.720
<v Speaker 1>is complex and it involves multiple brain regions, but there

1:12:32.760 --> 1:12:35.880
<v Speaker 1>are multiple lines of evidence that indicate that the amygdala

1:12:36.040 --> 1:12:39.599
<v Speaker 1>does appear to play some important role in fear. It's

1:12:39.600 --> 1:12:44.200
<v Speaker 1>something it does something important in generating the physiological fear

1:12:44.240 --> 1:12:48.639
<v Speaker 1>response in the body. For example, brain imaging studies show

1:12:48.760 --> 1:12:53.160
<v Speaker 1>that fear inducing images like pictures of animals like spiders

1:12:53.160 --> 1:12:56.920
<v Speaker 1>and snakes, trigger activation in the amygdala, but that the

1:12:57.000 --> 1:13:01.040
<v Speaker 1>brain can also recruit other regions to inhibit a magdala response,

1:13:01.280 --> 1:13:04.800
<v Speaker 1>which seems to be correlated with resistance to the fear response.

1:13:05.479 --> 1:13:08.600
<v Speaker 1>Both animals and people with damage to amygdala's seemed to

1:13:08.640 --> 1:13:11.479
<v Speaker 1>show a diminished sense of the fear response. Like One

1:13:11.520 --> 1:13:14.320
<v Speaker 1>example is the classic case of patient s M I

1:13:14.360 --> 1:13:18.000
<v Speaker 1>think we've talked about on the show so um famous

1:13:18.040 --> 1:13:23.000
<v Speaker 1>case of a woman who experienced bilateral amygdala damage during childhood,

1:13:23.479 --> 1:13:26.960
<v Speaker 1>and she shows very little, if any fear response in

1:13:27.080 --> 1:13:31.040
<v Speaker 1>situations like haunted houses and stuff, and and in response

1:13:31.120 --> 1:13:34.880
<v Speaker 1>to scary movies. She she just lacks a fear response

1:13:34.960 --> 1:13:38.679
<v Speaker 1>that is very common among pretty much everybody else. Uh,

1:13:38.680 --> 1:13:40.760
<v Speaker 1>And this seems to have something to do with the

1:13:40.880 --> 1:13:44.960
<v Speaker 1>damage to her amygdala. Again, this does not necessarily mean

1:13:45.000 --> 1:13:47.880
<v Speaker 1>that fear is quote in the amygdala, but it does

1:13:47.920 --> 1:13:51.000
<v Speaker 1>indicate that the amygdala plays this important role in generating

1:13:51.040 --> 1:13:54.280
<v Speaker 1>the threat avoidance behavior we associate with fear. So I mean,

1:13:54.320 --> 1:13:57.920
<v Speaker 1>I wonder if you saw somebody who inspired you to

1:13:57.960 --> 1:14:01.520
<v Speaker 1>tell a story of somebody like Hercules, Ease or Beowulf

1:14:01.600 --> 1:14:05.800
<v Speaker 1>who was just fearless, not courageous, but fearless. Is this

1:14:05.920 --> 1:14:08.639
<v Speaker 1>I wonder, is this inspired by the idea of somebody

1:14:08.640 --> 1:14:10.800
<v Speaker 1>with the damage to Miguela You know, people who just

1:14:10.880 --> 1:14:14.519
<v Speaker 1>don't even flinch in the face of something scary. I mean, well,

1:14:14.520 --> 1:14:18.240
<v Speaker 1>we do have the you know, additional information about Hercules

1:14:18.320 --> 1:14:22.720
<v Speaker 1>being driven mad and slaying his children. Oh yeah, I

1:14:23.160 --> 1:14:27.520
<v Speaker 1>don't know. That doesn't that perhaps speaks to the possibility

1:14:27.520 --> 1:14:33.160
<v Speaker 1>of additional neurological damage. I want to be clear, I'm

1:14:33.200 --> 1:14:36.320
<v Speaker 1>not suggesting that Hercules is based on a historical figure

1:14:36.439 --> 1:14:38.559
<v Speaker 1>or something like that. But I mean with all these

1:14:38.800 --> 1:14:42.400
<v Speaker 1>kinds of stories, you wonder if somebody saw something that

1:14:42.479 --> 1:14:45.480
<v Speaker 1>inspired the story or is it just pure creative imagination.

1:14:45.520 --> 1:14:47.360
<v Speaker 1>It could be either one or you know, so you

1:14:47.439 --> 1:14:50.600
<v Speaker 1>see something you or you're looking at somebody being courageous,

1:14:51.040 --> 1:14:53.000
<v Speaker 1>and if all you see is the courageous act, you

1:14:53.000 --> 1:14:56.040
<v Speaker 1>could well interpreted his fearlessness, like look at that guy,

1:14:56.080 --> 1:14:58.679
<v Speaker 1>He's never afraid in his life. You're just not privy

1:14:58.720 --> 1:15:01.320
<v Speaker 1>to the part where after he defeats the enemy, he

1:15:01.360 --> 1:15:04.200
<v Speaker 1>goes back and like vomits and weeps in his tent

1:15:04.640 --> 1:15:08.080
<v Speaker 1>because he's just been through this horrific experience. I mean,

1:15:08.760 --> 1:15:10.600
<v Speaker 1>you know, we often talk about the monster slang is

1:15:10.680 --> 1:15:13.320
<v Speaker 1>like this this this rite of passage for the hero.

1:15:13.840 --> 1:15:17.120
<v Speaker 1>You know that it makes them um and this of course,

1:15:17.160 --> 1:15:19.679
<v Speaker 1>reminds me of the you know, the line that which

1:15:19.720 --> 1:15:23.719
<v Speaker 1>does not kill you almost kills you and is therefore

1:15:23.840 --> 1:15:27.519
<v Speaker 1>inherently traumatic. Huh uh well, yeah, I mean that's the

1:15:27.560 --> 1:15:30.920
<v Speaker 1>other model. Maybe it is that somebody saw somebody who

1:15:30.960 --> 1:15:33.680
<v Speaker 1>was just being courageous and facing their fears, and they

1:15:33.720 --> 1:15:37.080
<v Speaker 1>did it so well that people saw that and interpreted

1:15:37.120 --> 1:15:39.960
<v Speaker 1>it as them being fearless, Like they couldn't even see

1:15:40.000 --> 1:15:43.479
<v Speaker 1>through to what the person was feeling. Um, and so

1:15:43.720 --> 1:15:45.559
<v Speaker 1>you know, I wonder, like what's going on in the

1:15:45.600 --> 1:15:48.840
<v Speaker 1>brain with courage. There have actually been studies on this. Uh,

1:15:48.880 --> 1:15:51.360
<v Speaker 1>there was one I was looking at by Uri Neely,

1:15:51.760 --> 1:15:56.679
<v Speaker 1>Haggard Goldberg, Abraham Wiseman, and Yahdin do die in neuron

1:15:56.840 --> 1:16:00.400
<v Speaker 1>in two Thousen called fear thou not activity of frontal

1:16:00.439 --> 1:16:04.200
<v Speaker 1>and temporal circuits in moments of real life courage. So

1:16:04.400 --> 1:16:06.479
<v Speaker 1>this is a snake on a trolley experiment. You know,

1:16:06.560 --> 1:16:08.639
<v Speaker 1>you gotta love a good snake on a trolley experiment.

1:16:08.640 --> 1:16:11.520
<v Speaker 1>You the trolley operator is the subject of the experiment.

1:16:11.880 --> 1:16:14.200
<v Speaker 1>They're sitting down in an FMR I. So this is

1:16:14.240 --> 1:16:16.760
<v Speaker 1>an fmr I study. You know, with all the caveats

1:16:16.800 --> 1:16:20.440
<v Speaker 1>we know about some of these neuro imaging studies, assuming

1:16:20.479 --> 1:16:23.320
<v Speaker 1>that their results are are are valid and useful. Here,

1:16:23.560 --> 1:16:26.120
<v Speaker 1>the subject's goal is The subject's goal is to lay

1:16:26.160 --> 1:16:28.400
<v Speaker 1>in the f m R I get the brain imaged

1:16:28.720 --> 1:16:32.080
<v Speaker 1>while they are attempting to move a trolley with a

1:16:32.160 --> 1:16:34.880
<v Speaker 1>snake on it as close as possible to their head

1:16:35.240 --> 1:16:37.439
<v Speaker 1>so it's on a track and they can control it,

1:16:37.640 --> 1:16:39.719
<v Speaker 1>and they're trying to get the snake close to them.

1:16:40.240 --> 1:16:43.920
<v Speaker 1>And the researchers found that courage, overcoming fear and moving

1:16:43.960 --> 1:16:47.120
<v Speaker 1>the snake closer to the head was associated with activity

1:16:47.439 --> 1:16:50.960
<v Speaker 1>in the sub genual anterior singulate cortex or the s

1:16:51.000 --> 1:16:54.400
<v Speaker 1>G A c C, and also in the right temporal

1:16:54.479 --> 1:16:57.640
<v Speaker 1>poll and the author's right quote. Further, activity in the

1:16:57.800 --> 1:17:00.439
<v Speaker 1>s G A c C was positively correl a did

1:17:00.479 --> 1:17:03.880
<v Speaker 1>with the level of fear upon choosing to overcome fear,

1:17:04.240 --> 1:17:07.120
<v Speaker 1>but not upon succumbing to it. So like you've got

1:17:07.120 --> 1:17:09.719
<v Speaker 1>a lot of fear and you overcome it. You say

1:17:09.760 --> 1:17:12.479
<v Speaker 1>like I'm really afraid, I'm terrified of snakes, but I'm

1:17:12.479 --> 1:17:15.439
<v Speaker 1>gonna keep moving the snake closer to my head. That

1:17:15.560 --> 1:17:18.640
<v Speaker 1>was positively correlated with more activity in this region the

1:17:18.680 --> 1:17:22.720
<v Speaker 1>subgenual anterior singulate cortex. And so they finally say that

1:17:22.760 --> 1:17:27.200
<v Speaker 1>the courage behavior seems to attenuate activity in the amygdala

1:17:27.400 --> 1:17:31.000
<v Speaker 1>and other regions associated with fear response, and it inhibits

1:17:31.320 --> 1:17:35.680
<v Speaker 1>the autonomic physiological fear response in that we normally have

1:17:35.760 --> 1:17:39.720
<v Speaker 1>in response to fear inducing stimuli promoting the courage behavior.

1:17:40.080 --> 1:17:43.800
<v Speaker 1>It's like when you experience courage, that is a process

1:17:43.800 --> 1:17:45.960
<v Speaker 1>in the brain, and it's one part of the brain

1:17:46.400 --> 1:17:49.719
<v Speaker 1>apparently inhibiting what would normally be going on in another

1:17:49.760 --> 1:17:52.479
<v Speaker 1>part of the brain, saying shut that down. We're going

1:17:52.520 --> 1:17:56.040
<v Speaker 1>to do it anyway. Now, another illuminating study this, this

1:17:56.160 --> 1:17:59.240
<v Speaker 1>is one that that you found. Uh. This one comes

1:17:59.280 --> 1:18:02.400
<v Speaker 1>said from the Proceedings of the National Academy of Sciences

1:18:02.960 --> 1:18:08.440
<v Speaker 1>from it's by mobs at All titled Neural activity associated

1:18:08.479 --> 1:18:12.160
<v Speaker 1>with monitoring the oscillating threat value of a Tarantula. Okay,

1:18:12.200 --> 1:18:15.720
<v Speaker 1>so we get another perhaps of phylogenetic threat here, right,

1:18:15.920 --> 1:18:18.519
<v Speaker 1>And phylogenetic threats these are of course threats that are

1:18:18.560 --> 1:18:21.519
<v Speaker 1>hardwired into his vo evolution, like we've been discussioning, discussing

1:18:21.600 --> 1:18:24.719
<v Speaker 1>especially the fear of spiders and snakes. Assuming that's correct.

1:18:25.560 --> 1:18:29.320
<v Speaker 1>So if I'm reading the study correctly, what the two

1:18:29.320 --> 1:18:31.800
<v Speaker 1>thousand ten study is saying is that in their experiment,

1:18:31.920 --> 1:18:34.600
<v Speaker 1>moving the object of fear, a tarantula, closer to the

1:18:34.640 --> 1:18:37.840
<v Speaker 1>subject produced a cascade of fear responses in the brain,

1:18:38.160 --> 1:18:42.799
<v Speaker 1>including activity in the amygdala quote associated with under prediction

1:18:42.880 --> 1:18:47.200
<v Speaker 1>of the tarantula's threat value um UH. And by the way,

1:18:47.200 --> 1:18:49.360
<v Speaker 1>one of the authors in the study that the main

1:18:49.400 --> 1:18:52.920
<v Speaker 1>author here Dean Mobs, Assistant professor of cognitive neuroscience at

1:18:52.920 --> 1:18:56.360
<v Speaker 1>cal Tech. He has a two thousand eighteen paper titled

1:18:56.479 --> 1:19:01.000
<v Speaker 1>how cognitive and reactive fear circuits optimize escape A decisions

1:19:01.000 --> 1:19:04.160
<v Speaker 1>in humans and it drives home how the brain responds

1:19:04.200 --> 1:19:06.240
<v Speaker 1>to fear via or seems to respond to fear via

1:19:06.320 --> 1:19:09.800
<v Speaker 1>two distinct fear circuits uh studied in the in this

1:19:09.840 --> 1:19:13.519
<v Speaker 1>study via fm R I and a virtual predator video game.

1:19:14.080 --> 1:19:19.320
<v Speaker 1>No connection to Dutch, This would be like a phylogenetic predator, right.

1:19:20.479 --> 1:19:23.400
<v Speaker 1>So this is what what he lays out. We have

1:19:23.439 --> 1:19:28.240
<v Speaker 1>the cognitive fear circuit. This is distant threats front brain regions,

1:19:28.400 --> 1:19:32.360
<v Speaker 1>asserting risk and making decisions. This is a conscious exercise.

1:19:32.960 --> 1:19:35.879
<v Speaker 1>And then there's the reactive fear circuit. This is a

1:19:35.960 --> 1:19:39.559
<v Speaker 1>related to central brain structures. This is fight, flight or freeze.

1:19:39.760 --> 1:19:43.800
<v Speaker 1>This is a subconscious respect response. So, in the words

1:19:43.840 --> 1:19:46.920
<v Speaker 1>of Mobs quote, you don't think your way out of

1:19:46.920 --> 1:19:49.719
<v Speaker 1>a tiger attack, all right, So yeah, if you stop

1:19:49.800 --> 1:19:52.200
<v Speaker 1>to think when a tiger is assaulting you, you're debt.

1:19:52.920 --> 1:19:56.400
<v Speaker 1>You react instead via the reactive fear circuit, which is

1:19:56.439 --> 1:19:59.680
<v Speaker 1>subconscious and unthinking. Yeah. I mean, that's why fear is

1:19:59.720 --> 1:20:05.840
<v Speaker 1>often characterized as like a sort of involuntary physiological body response,

1:20:05.960 --> 1:20:10.439
<v Speaker 1>not just like the thought I am afraid. Yeah, like this,

1:20:10.600 --> 1:20:12.920
<v Speaker 1>I couldn't help but think about this in terms of flying.

1:20:13.080 --> 1:20:15.240
<v Speaker 1>With one of our other episodes this month, we talked

1:20:15.280 --> 1:20:17.479
<v Speaker 1>a little bit about the fear flying, and there is

1:20:17.520 --> 1:20:22.240
<v Speaker 1>a distinct difference between the fear one will have on

1:20:22.280 --> 1:20:26.439
<v Speaker 1>the plane and the fear one has um the day

1:20:26.479 --> 1:20:29.120
<v Speaker 1>before the flight or a different day before, the day

1:20:29.160 --> 1:20:32.680
<v Speaker 1>before the flighty um. So, you know, I wonder to

1:20:32.720 --> 1:20:35.000
<v Speaker 1>what extent we might apply this model to where our

1:20:35.040 --> 1:20:38.839
<v Speaker 1>monster slaying heroes men or more mostly men of action

1:20:38.920 --> 1:20:43.000
<v Speaker 1>and reaction. So sometimes they plan, uh, certainly, But but

1:20:43.120 --> 1:20:45.200
<v Speaker 1>but the planning is again oftentimes the work of a

1:20:45.240 --> 1:20:48.960
<v Speaker 1>god or goddess. And I can't imagine, I can't help

1:20:48.960 --> 1:20:51.320
<v Speaker 1>but imagine what Julian Jane so I would have would

1:20:51.320 --> 1:20:52.920
<v Speaker 1>have said about all this, the kind of funny would

1:20:52.920 --> 1:20:54.760
<v Speaker 1>have would have had with this I was looking around.

1:20:54.800 --> 1:20:57.280
<v Speaker 1>I'm not sure that he ever really tackled monsters and

1:20:57.360 --> 1:21:01.680
<v Speaker 1>monsters slang specifically, but he was very interested in the

1:21:02.000 --> 1:21:04.719
<v Speaker 1>role between of course heroes and gods. Well, yeah, certainly,

1:21:04.760 --> 1:21:06.760
<v Speaker 1>I mean what we're saying here, if we're assuming that

1:21:06.800 --> 1:21:09.640
<v Speaker 1>Mobs is correct about this, that you've got the cognitive

1:21:09.640 --> 1:21:12.840
<v Speaker 1>fear circuit and the reactive fear circuit, I'm sure James

1:21:12.840 --> 1:21:15.320
<v Speaker 1>would have imagined that as like, you know, the automatic

1:21:15.400 --> 1:21:19.479
<v Speaker 1>unconscious brain circuit and then the like the god fear circuit. Yeah,

1:21:19.760 --> 1:21:21.840
<v Speaker 1>like did to give you an idea everyone, an idea

1:21:21.840 --> 1:21:23.680
<v Speaker 1>of like what he might have said about this kind

1:21:23.680 --> 1:21:26.280
<v Speaker 1>of thing. He did touch on fear and terror in

1:21:26.280 --> 1:21:31.240
<v Speaker 1>his nine essay Remembrance of Things Far Past. He said,

1:21:31.280 --> 1:21:35.000
<v Speaker 1>quote fear and terror, once easily dissipated, stretch out into

1:21:35.040 --> 1:21:38.400
<v Speaker 1>anxiety that can last a lifetime. And all because men

1:21:38.520 --> 1:21:42.439
<v Speaker 1>can now automatically, and even against their wishes, reconstruct and

1:21:42.600 --> 1:21:47.200
<v Speaker 1>hold as if present in this new spatialized time, the

1:21:47.320 --> 1:21:52.280
<v Speaker 1>unalterable experience of the past and its possibility in the future. Now,

1:21:52.280 --> 1:21:55.400
<v Speaker 1>of course that's James playing with the bicameral model. Obviously,

1:21:55.479 --> 1:21:58.120
<v Speaker 1>you don't need to accept the bicameral model to see

1:21:58.160 --> 1:22:01.599
<v Speaker 1>that there's something interesting going on humans. You know, you

1:22:01.720 --> 1:22:07.640
<v Speaker 1>don't get the sense that most animals experience anxiety in

1:22:07.720 --> 1:22:10.479
<v Speaker 1>quite the same way humans do they. I mean, you

1:22:10.479 --> 1:22:12.360
<v Speaker 1>can't know for sure, but you don't get the sense

1:22:12.400 --> 1:22:16.920
<v Speaker 1>that they are like cognitively working over their fear scenarios

1:22:17.000 --> 1:22:19.400
<v Speaker 1>the way we do, right, I mean, I don't know.

1:22:19.400 --> 1:22:21.559
<v Speaker 1>I guess there's something to be said for certainly cases

1:22:21.640 --> 1:22:26.519
<v Speaker 1>say zukosis, where an animal is uh is behaving abnormally

1:22:26.560 --> 1:22:28.919
<v Speaker 1>because it is in captivity, where it's kind of undergoing

1:22:28.960 --> 1:22:33.400
<v Speaker 1>a continuous challenge to its mental stability, I guess. But

1:22:33.400 --> 1:22:36.200
<v Speaker 1>but yeah, I think it's it's safe to say that

1:22:36.439 --> 1:22:39.479
<v Speaker 1>that animals process things these things differently. There's definitely a

1:22:39.640 --> 1:22:43.040
<v Speaker 1>human dimension to the way we deal with threats, in

1:22:43.040 --> 1:22:46.400
<v Speaker 1>the way we respond mentally to them. And it's interesting

1:22:46.439 --> 1:22:49.439
<v Speaker 1>the way so many of these stories we've talked about

1:22:49.600 --> 1:22:53.000
<v Speaker 1>show different people reacting to the threat in different ways,

1:22:53.040 --> 1:22:55.200
<v Speaker 1>like the story of St. George and the Dragon. First,

1:22:55.240 --> 1:22:57.439
<v Speaker 1>the villagers go out to fight the dragon, but then

1:22:57.479 --> 1:23:00.400
<v Speaker 1>they can't overcome their fear and they're forced to run away.

1:23:00.840 --> 1:23:02.800
<v Speaker 1>You know, they think they can fight it, but then

1:23:02.840 --> 1:23:04.639
<v Speaker 1>their fear gets the better of them and we see

1:23:04.640 --> 1:23:08.360
<v Speaker 1>who they really are and they're they're driven back. But St.

1:23:08.360 --> 1:23:10.680
<v Speaker 1>George has the courage, and he has the you know,

1:23:10.760 --> 1:23:12.960
<v Speaker 1>he has Christ on his side. A similar thing I

1:23:13.000 --> 1:23:15.080
<v Speaker 1>think with mar Duke, right, you know, the other gods

1:23:15.080 --> 1:23:20.280
<v Speaker 1>were too afraid to fight Timat, but Marduke overcame his fear, Yeah,

1:23:20.320 --> 1:23:23.040
<v Speaker 1>and did. To come back to to Mob's division of

1:23:23.080 --> 1:23:25.559
<v Speaker 1>the two responses, I can't help but wonder of our

1:23:25.600 --> 1:23:30.519
<v Speaker 1>monster slaying heroes are models of our ideal reactive fear

1:23:30.600 --> 1:23:34.160
<v Speaker 1>network self. So as we engage with our cognitive fear

1:23:34.240 --> 1:23:37.879
<v Speaker 1>network to anticipate threats in the natural world, we ruminate

1:23:37.920 --> 1:23:41.320
<v Speaker 1>on the model and symbol of these embodiments of just

1:23:41.360 --> 1:23:46.400
<v Speaker 1>like pure ideal subconscious reaction, you know, just pure monster

1:23:46.560 --> 1:23:50.960
<v Speaker 1>not only monster slayers, but monster destroyers. Yeah, Like you

1:23:51.000 --> 1:23:54.120
<v Speaker 1>have you ever played with that scenario? Um? You know,

1:23:54.200 --> 1:23:57.080
<v Speaker 1>what would I do if there was like somebody attacking

1:23:57.120 --> 1:23:59.080
<v Speaker 1>me or something like that. You know, you'd like to

1:23:59.160 --> 1:24:01.720
<v Speaker 1>imagine like, oh I do this and that you know,

1:24:01.800 --> 1:24:04.679
<v Speaker 1>I'd i'd be strong, and i'd be smart, and i'd

1:24:04.680 --> 1:24:07.479
<v Speaker 1>be brave. But then, like when that really happens to people,

1:24:07.520 --> 1:24:10.400
<v Speaker 1>you know, the cower and fear, and like you, it's

1:24:10.439 --> 1:24:13.679
<v Speaker 1>a thing that you can't even know what you would do.

1:24:13.840 --> 1:24:15.920
<v Speaker 1>You can hope you would be one way, but you

1:24:15.960 --> 1:24:19.880
<v Speaker 1>can't know until it happens because these involuntary processes take over.

1:24:19.920 --> 1:24:22.439
<v Speaker 1>So yeah, so you're saying like that, we're trying to

1:24:22.520 --> 1:24:26.559
<v Speaker 1>imagine the way we hope we would be when those

1:24:27.240 --> 1:24:31.080
<v Speaker 1>automatic processes take over and just guide your action without

1:24:31.120 --> 1:24:34.400
<v Speaker 1>you thinking about it, and maybe to a certain extent,

1:24:34.479 --> 1:24:38.280
<v Speaker 1>were even actively saying, let me be Beowulf when the

1:24:38.320 --> 1:24:42.519
<v Speaker 1>time comes. Hum well, and I can't help but wonder

1:24:42.600 --> 1:24:47.360
<v Speaker 1>if having fictional models makes it more likely. Yeah, that's possible.

1:24:47.400 --> 1:24:49.360
<v Speaker 1>I don't know. Let me be the Hulk when the

1:24:49.400 --> 1:24:52.040
<v Speaker 1>time comes, you know. Yeah, like if you've if you've

1:24:52.080 --> 1:24:54.840
<v Speaker 1>had a model that you can picture in your mind,

1:24:54.880 --> 1:24:57.519
<v Speaker 1>does it make it more likely that you will actually

1:24:57.560 --> 1:25:01.840
<v Speaker 1>act that way? I don't know, but it's uh, that's

1:25:01.880 --> 1:25:05.840
<v Speaker 1>interesting food for thought. Uh. Either way, there there there

1:25:05.920 --> 1:25:08.960
<v Speaker 1>is truth to the matter that that when when the

1:25:09.720 --> 1:25:13.080
<v Speaker 1>terror comes, when the monster comes, we don't know unless

1:25:13.080 --> 1:25:16.640
<v Speaker 1>we've rehearsed for it, like actively, not mentally, but like physically.

1:25:17.240 --> 1:25:20.040
<v Speaker 1>You know, we probably don't have a clear idea of

1:25:20.040 --> 1:25:22.320
<v Speaker 1>how we will respond. You know, we have our our

1:25:22.880 --> 1:25:26.400
<v Speaker 1>our intentions and our hopes regarding our response, but maybe

1:25:26.400 --> 1:25:30.040
<v Speaker 1>we haven't actually been tested yet. I'm reminded of a

1:25:30.080 --> 1:25:33.680
<v Speaker 1>quote from Hunter S. Thompson, uh specifically the lyrics he

1:25:33.720 --> 1:25:36.120
<v Speaker 1>wrote for a Warren Zevon song of the of the

1:25:36.160 --> 1:25:38.960
<v Speaker 1>same name, where he said, quote, you're a whole different

1:25:39.000 --> 1:25:43.880
<v Speaker 1>person when you're scared, and so you're saying you want

1:25:43.920 --> 1:25:45.840
<v Speaker 1>to know what that person is going to be, like,

1:25:46.120 --> 1:25:50.080
<v Speaker 1>maybe they can be like Hercules exactly. Yeah, that's why. Yeah,

1:25:50.080 --> 1:25:52.400
<v Speaker 1>I'm going to picture Hercules in my mind and hopefully

1:25:52.600 --> 1:25:54.479
<v Speaker 1>maybe that is what the gods will make of me

1:25:54.560 --> 1:25:57.320
<v Speaker 1>when the time comes. So I didn't find a study

1:25:57.400 --> 1:25:59.240
<v Speaker 1>like this, but I would be kind of surprised if

1:25:59.240 --> 1:26:02.240
<v Speaker 1>there isn't one somewhere out there, a study of like,

1:26:02.640 --> 1:26:07.120
<v Speaker 1>does thinking about monster slayers or heroes of any kind

1:26:07.439 --> 1:26:10.960
<v Speaker 1>make you more courageous? Do do the snake trolley test again,

1:26:11.760 --> 1:26:14.240
<v Speaker 1>but just like see if there's any difference when you

1:26:14.320 --> 1:26:17.200
<v Speaker 1>like prime people beforehand with the story of a monster

1:26:17.280 --> 1:26:21.160
<v Speaker 1>slayer or something. Be got to watch season two of Buffy. Yeah,

1:26:21.439 --> 1:26:26.759
<v Speaker 1>prior to uh handling the snake trolley. Yeah. Maybe, so

1:26:26.760 --> 1:26:30.160
<v Speaker 1>so you're season two guy? Huh? Well, I mean season

1:26:30.160 --> 1:26:33.760
<v Speaker 1>one is necessary. I love the Master um. But even

1:26:33.800 --> 1:26:35.680
<v Speaker 1>as I was watching it, people were like, you just

1:26:35.680 --> 1:26:37.559
<v Speaker 1>gotta press on three season one and get to season

1:26:37.640 --> 1:26:40.880
<v Speaker 1>two and then yeah from from there, From from there on,

1:26:41.000 --> 1:26:44.680
<v Speaker 1>it's it's gravy. I'd go season three. Yeah, yeah, that's

1:26:44.720 --> 1:26:47.920
<v Speaker 1>where it really like, that's the Mayor season. Oh, the

1:26:47.920 --> 1:26:50.880
<v Speaker 1>Mayor is good. I forgot about the Mayor. Yeah. I

1:26:50.920 --> 1:26:52.920
<v Speaker 1>need to rewatch some of them. I'm not going to

1:26:53.000 --> 1:26:54.519
<v Speaker 1>say all of them, but I do. I should go

1:26:54.560 --> 1:26:58.120
<v Speaker 1>back and rewatch some of There's some great episodes in there. Yeah. Alright.

1:26:58.160 --> 1:27:01.400
<v Speaker 1>So there you have it, the monster slayer, monsters and

1:27:01.479 --> 1:27:05.120
<v Speaker 1>the fabulous slayers who slay them. Uh. This was a

1:27:05.120 --> 1:27:07.320
<v Speaker 1>fun one to put together. Obviously, we couldn't look at

1:27:07.360 --> 1:27:12.040
<v Speaker 1>every amazing monster slay myth or legend or modern interpretation

1:27:12.120 --> 1:27:15.000
<v Speaker 1>out there. There's just so much good stuff. Hey, send us,

1:27:15.360 --> 1:27:18.160
<v Speaker 1>send us your favorite monster slayer stories, and I want

1:27:18.160 --> 1:27:20.479
<v Speaker 1>to hear more of those, especially the ones you hear

1:27:20.560 --> 1:27:23.439
<v Speaker 1>less often, especially ones with great female monster slayers. I

1:27:23.439 --> 1:27:25.800
<v Speaker 1>want to know more of those stories for sure. I

1:27:25.800 --> 1:27:27.720
<v Speaker 1>should also point out there there were some There are

1:27:27.760 --> 1:27:30.400
<v Speaker 1>some really good ones that I ran across in um

1:27:30.560 --> 1:27:34.400
<v Speaker 1>Native American traditions that time will include here. But maybe

1:27:34.400 --> 1:27:35.960
<v Speaker 1>that's something we can do again in the future if

1:27:35.960 --> 1:27:39.479
<v Speaker 1>everyone really digs a good monster slayer tale. Yeah, there

1:27:39.520 --> 1:27:42.759
<v Speaker 1>there's some good ones there all right. In the meantime,

1:27:42.800 --> 1:27:44.439
<v Speaker 1>head on over to stuff to Blow your Mind dot com.

1:27:44.439 --> 1:27:47.720
<v Speaker 1>That's where we'll find all the podcast episodes, uh, as

1:27:47.760 --> 1:27:49.920
<v Speaker 1>well as just a lot of extra monster content, a

1:27:49.920 --> 1:27:52.960
<v Speaker 1>whole bunch of monster blogs that I wrote over the years, UH,

1:27:53.040 --> 1:27:56.479
<v Speaker 1>some Monster Science videos. Links out to our social media

1:27:56.479 --> 1:27:59.320
<v Speaker 1>accounts like Facebook and Twitter and Instagram, as well as

1:27:59.320 --> 1:28:01.800
<v Speaker 1>a link for our door go check that out. A

1:28:01.800 --> 1:28:04.200
<v Speaker 1>great way to support the show is to buy some

1:28:04.240 --> 1:28:07.240
<v Speaker 1>of that merchandise. We have one related to release a

1:28:07.280 --> 1:28:10.559
<v Speaker 1>recent episode on the basilisk. You can check that out.

1:28:10.600 --> 1:28:11.880
<v Speaker 1>And if you want to support the show in a

1:28:11.880 --> 1:28:14.280
<v Speaker 1>way that doesn't cost you any money, just rate and

1:28:14.320 --> 1:28:16.559
<v Speaker 1>review us wherever you have the power to do so.

1:28:17.000 --> 1:28:20.839
<v Speaker 1>Huge thanks as always to our wonderful audio producers. Alex Williams,

1:28:20.880 --> 1:28:23.240
<v Speaker 1>and Tarry Harrison. If you'd like to get in touch

1:28:23.280 --> 1:28:25.879
<v Speaker 1>with us directly, let us know feedback on this episode

1:28:25.960 --> 1:28:28.479
<v Speaker 1>or any other, to suggest a topic for the future,

1:28:28.720 --> 1:28:32.040
<v Speaker 1>to let us know about your favorite monster slayer, or

1:28:32.479 --> 1:28:34.360
<v Speaker 1>just to say hi, let us know how you found

1:28:34.360 --> 1:28:36.280
<v Speaker 1>out about the show where you listen from. You can

1:28:36.320 --> 1:28:39.559
<v Speaker 1>email us at blow the Mind at how stuff works

1:28:39.680 --> 1:28:51.799
<v Speaker 1>dot com. Well more on this and thousands of other topics.

1:28:52.040 --> 1:29:09.640
<v Speaker 1>Is it how stuff works dot com. The Four Foo