WEBVTT - From the Vault: Hair on Fire, Part 2

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<v Speaker 1>Hey, welcome to Stuff to Blow Your Mind.

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<v Speaker 2>My name is Robert Lamb and I am Joe McCormick,

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<v Speaker 2>and it's Saturday, so we are heading into the vault

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<v Speaker 2>for an older episode of the show. This one originally

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<v Speaker 2>published July twenty third, twenty twenty four, and it's part

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<v Speaker 2>two of our series about burning hair. Hair on Fire Enjoy.

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<v Speaker 3>Welcome to Stuff to Blow Your Mind, production of iHeartRadio.

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<v Speaker 1>Hey you welcome to Stuff to Blow your Mind. My

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<v Speaker 1>name is Robert.

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<v Speaker 2>Lamb and I am Joe McCormick, and we're back with

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<v Speaker 2>part two in our discussion of burning hair. This topic

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<v Speaker 2>was inspired by a personal experience for me. I actually

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<v Speaker 2>singed a bunch of hair off my arm while grilling

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<v Speaker 2>at a family get together for the Fourth of July,

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<v Speaker 2>and not the first time I've done that, well grilling

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<v Speaker 2>for a crowd, and it got me thinking about what

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<v Speaker 2>happened when hair burns. So in the last episode we

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<v Speaker 2>talked about the distinctive and sometimes overpowering smell of burning hair,

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<v Speaker 2>which seems to be mostly due to the presence of

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<v Speaker 2>sulfur compounds that are formed and released when hair burns,

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<v Speaker 2>a chief one being sulfur dioxide which is released when

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<v Speaker 2>the keratin of hair is decomposed by fire. Sulfur dioxide

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<v Speaker 2>is also a major part of the characteristic smell of

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<v Speaker 2>a burning match head. We also ended up talking about

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<v Speaker 2>a couple of studies of hair catching on fire in

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<v Speaker 2>space ships, specifically addressing the question of whether human hair

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<v Speaker 2>is a fire hazard in environments with higher levels of

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<v Speaker 2>oxygen than Earth's atmosphere, and the answer seems to be yes.

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<v Speaker 2>In oxygen rich environments, where things catch fire more easily

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<v Speaker 2>because there's more oxygen, human hair can be a potent

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<v Speaker 2>fuel source and fire can spread quickly over it. So

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<v Speaker 2>these papers ended up talking about strategies to mitigate that

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<v Speaker 2>risk in future spacecraft and space habitation environments that might

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<v Speaker 2>be using elevated levels of oxygen. And then finally we

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<v Speaker 2>talked about stories of the seventeenth and early eighteenth century

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<v Speaker 2>English pirate Edward Teach, better known as Blackbeard, who famously

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<v Speaker 2>was said to put burning slow matches under his hat

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<v Speaker 2>and he's drawn with like these slow matches and it

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<v Speaker 2>kind of fuses, sticking out alongside his hair. In some

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<v Speaker 2>evolved versions of this legend, maybe he's said to have

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<v Speaker 2>the burning slow matches in his hair or in his beard,

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<v Speaker 2>and we discussed to where these stories come from, how

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<v Speaker 2>historically plausible they are, including considerations of the danger of

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<v Speaker 2>catching one's own hair or beard on fire in general.

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<v Speaker 1>In case you don't listen to that episode, don't try

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<v Speaker 1>any of this at home. Don't set out to do

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<v Speaker 1>anything flammable with your beard or.

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<v Speaker 2>Hair now, kind of continuing on that theme, I ended

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<v Speaker 2>up pursuing a research trail where I didn't turn up

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<v Speaker 2>quite as much as I expected to, but I at

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<v Speaker 2>least want to report what I did come across. So

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<v Speaker 2>I had a vague idea from somewhere that the powdered

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<v Speaker 2>wigs that were popular in parts of Western Europe, especially

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<v Speaker 2>in the eighteenth century, were prone to catching on fire.

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<v Speaker 2>My impression here may have been formed by seeing older

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<v Speaker 2>illustrations of this, or like cartoons from the period that

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<v Speaker 2>show people with elaborate hair wigs and headdresses catching on

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<v Speaker 2>fire due to a candle placed underneath them or something. Ultimately,

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<v Speaker 2>I found less about this than I expected to, and

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<v Speaker 2>I can't tell if it was actually any more common

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<v Speaker 2>than regular instances of people catching their hair on fire,

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<v Speaker 2>which of course does happen occasionally. Here and there, but

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<v Speaker 2>just to get into what it did come across, I

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<v Speaker 2>found mentioned in a post on the British Library's Untold

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<v Speaker 2>Lives blog, and I may have mentioned this on the

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<v Speaker 2>show before, but generally I think the British Libraries have

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<v Speaker 2>some great blogs and archives about history and some interesting

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<v Speaker 2>documents in their collections. This post was by Julia Armfield

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<v Speaker 2>from August twenty thirteen, and it's a short post concerning

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<v Speaker 2>how the elaborate wigs that had been so popular among

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<v Speaker 2>the wealthy during the Georgian Era, which was about seventeen

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<v Speaker 2>fourteen to eighteen thirty seven, these elaborate wigs began to

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<v Speaker 2>fall out of fashion later on in that period and

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<v Speaker 2>going into the Victorian period, they sort of fill out

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<v Speaker 2>out of fashion after the French Revolution and then especially

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<v Speaker 2>after the eighteen thirties. According to the author, this was

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<v Speaker 2>in part because of changing social perceptions about wigs that

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<v Speaker 2>they came to be seen not just as fashion but

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<v Speaker 2>in some cases as a kind of undesirable show of

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<v Speaker 2>vanity or as a deception. Which is funny because I

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<v Speaker 2>realized that even today there are like changes in how

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<v Speaker 2>you know, people are always like trying to affect their

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<v Speaker 2>outward appearance. There's like, you know, there's haircare and cosmetics

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<v Speaker 2>and stuff like that in every era, and for some reason,

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<v Speaker 2>you can look at someone trying to shape their appearance

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<v Speaker 2>in a certain way and just say, well, that's just fashion,

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<v Speaker 2>but with just a different kind of emotional spin on it.

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<v Speaker 2>You start to think of it as they're trying to

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<v Speaker 2>look unreal, They're trying to look away they're not supposed to.

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<v Speaker 2>Now it's a deception.

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<v Speaker 1>M Yeah, that's interesting to think about. I guess the

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<v Speaker 1>stigma against powdered wigs in particular has pretty much stuck.

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<v Speaker 1>I think, yea, you know, there's certainly there's nothing wrong

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<v Speaker 1>with wearing a wig or a hair piece. But if

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<v Speaker 1>it is a powdered wig or a hair piece like

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<v Speaker 1>out of the period piece broadly speaking, like there's a

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<v Speaker 1>certain air that comes with that, then I guess there

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<v Speaker 1>are probably some exceptions in the fashion world and so forth.

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<v Speaker 2>Well, like why would wearing a wig be a deception,

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<v Speaker 2>but like wearing clothes that cover your skin is not

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<v Speaker 2>a deception.

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<v Speaker 1>I don't know, yeah, I mean, I guess on one level,

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<v Speaker 1>someone can make the argument, well, the hair supposedly grows

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<v Speaker 1>out of you. The hair is of course, by its

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<v Speaker 1>very nature, something you put on you. But I don't know, yeah,

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<v Speaker 1>I mean, when you get down to it, why does

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<v Speaker 1>it matter one way or the other.

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<v Speaker 2>Anyway, This blog post mentions, in apart from changing social

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<v Speaker 2>perceptions of wigs, that there were that there were practical

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<v Speaker 2>problems presented by the wigs of the Georgian era, including

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<v Speaker 2>the fact that some wigs were so huge and heavy

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<v Speaker 2>that they actually caused people wearing them to develop sores

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<v Speaker 2>on their scalps. Another thing is infestation by insects or

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<v Speaker 2>other unwanted critters and parasites. Lice and fleas sometimes would

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<v Speaker 2>get into wigs, and that's also sometimes held up as

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<v Speaker 2>one reason for the popularity of wigs. Is that, well,

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<v Speaker 2>maybe the lice will get into the wig instead of

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<v Speaker 2>getting into your actual hair, if you can cut your

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<v Speaker 2>hair short or shave it, and then you know, they

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<v Speaker 2>just get into the wig instead. But then you've got

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<v Speaker 2>lice in your wig. I've read in separate places about

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<v Speaker 2>mitigation strategies for this, including historical trends in wigs that

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<v Speaker 2>would include built in lice or flea traps that would

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<v Speaker 2>be some kind of container with like bait hidden inside

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<v Speaker 2>the hair. But also this British Library post mentions that

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<v Speaker 2>Georgian wigs would be flammable due to the presence of

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<v Speaker 2>palmades made in large part out of animal fats such

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<v Speaker 2>as hogs lard or mutton renderings. Of course, animal fat

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<v Speaker 2>can be quite combustible, and so if you're using that

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<v Speaker 2>as the base of a kind of hair styling material

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<v Speaker 2>or pomade that we would think of today, you know,

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<v Speaker 2>to hold the wig in its in its styling shape,

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<v Speaker 2>you can imagine there would be trouble. Like you know,

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<v Speaker 2>combined wigs gelled up with animal fat and the use

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<v Speaker 2>of candles as a primary light source, and it just

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<v Speaker 2>seems like it would be a recipe for wig fires.

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<v Speaker 2>But I wasn't able to turn up a lot about

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<v Speaker 2>this in like history books or academic articles about the

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<v Speaker 2>history of wigs. I did find another blog post. This

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<v Speaker 2>one was on a history blog called all Things Georgian

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<v Speaker 2>by an author named Syria Murden, that managed to dig

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<v Speaker 2>up a handful of eighteenth century newspaper reports from England

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<v Speaker 2>and Scotland of young women's wigs or headdresses catching on

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<v Speaker 2>fire from a candle or in one case I think

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<v Speaker 2>from a fireplace and in a couple of cases leading

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<v Speaker 2>to their deaths. But again I did not find convincing

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<v Speaker 2>evidence that this was actually a really common occurrence or anything. So,

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<v Speaker 2>you know, with candles everywhere and large smeared masses of

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<v Speaker 2>hair bobbing around all over the place, it does seem

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<v Speaker 2>plausible that this would happen a lot, But apart from

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<v Speaker 2>a few reports here and there, I'm not sure it

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<v Speaker 2>actually did. Historians of wigs and hair, if you're aware

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<v Speaker 2>of something I'm not right in.

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<v Speaker 1>Yeah, it is often weird to look back on times

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<v Speaker 1>when candles were your main form of elimination. There were

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<v Speaker 1>a lot more open fires and less in the way

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<v Speaker 1>of fire safety, And on one level, you just kind

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<v Speaker 1>of think, well, why wasn't everything on fire all the time?

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<v Speaker 1>And certainly fire was a huge threat. But yeah, I

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<v Speaker 1>don't know. Maybe part of it is we sometimes don't

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<v Speaker 1>give our ancestors enough credit for not catching everything on fire.

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<v Speaker 1>I don't know, we think of them as the way

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<v Speaker 1>we might think of our own children if they're in

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<v Speaker 1>the presence of an open flame.

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<v Speaker 2>Well, I guess sometimes when we think about a historical

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<v Speaker 2>activity or apparatus that came with certain hazards. We imagine

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<v Speaker 2>the prevalence, but without the accustomedness that would accompany prevalence.

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<v Speaker 2>I mean, a world with lots of candles also had

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<v Speaker 2>people who were used to handling candles.

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<v Speaker 1>Yes, exactly. Now, at this point in the episode, we're

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<v Speaker 1>going to get a little bit into hair of fire

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<v Speaker 1>and flaming beards and so forth, and mythology and folklore

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<v Speaker 1>and literature. And I have to admit this is an

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<v Speaker 1>area where I thought we were going to have more

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<v Speaker 1>to draw from. And certainly, you know, we probably left

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<v Speaker 1>some things off, and certainly, as always right in and

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<v Speaker 1>let us know if you have some great examples to

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<v Speaker 1>bring to mind. But generally I was thinking, Okay, hair

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<v Speaker 1>can burn, and it's reasonable to assume that every fire

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<v Speaker 1>bearing culture would have some experience with this that they

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<v Speaker 1>might further craft into various myths and legends, jokes, you know,

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<v Speaker 1>turns of phrase and so forth. Right, I mean, you

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<v Speaker 1>have fire, Hair can catch on fire. Maybe it doesn't

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<v Speaker 1>happen that often, but if it happens once, it's memorable.

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<v Speaker 1>And therefore you might have some traditions, you might have

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<v Speaker 1>some magical creatures, you might have some gods and goddesses

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<v Speaker 1>that have flaming hair. And while this is true, we

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<v Speaker 1>do have some examples to discuss, we didn't. I wasn't

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<v Speaker 1>able to find as many examples as I was expecting.

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<v Speaker 1>I was expecting it to be just a long list

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<v Speaker 1>of creatures and entities, but there's there's actually a lot

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<v Speaker 1>of like bleed over into other categories that makes it difficult,

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<v Speaker 1>you know, like just characters with red hair or characters

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<v Speaker 1>who have some sort of a halo or an ara.

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<v Speaker 1>But then it's kind of left to exactly what languages

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<v Speaker 1>used as to whether you would call this flaming hair.

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<v Speaker 2>Yeah, I think there are a lot of examples that

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<v Speaker 2>are arguable or edge cases, but I also was expecting

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<v Speaker 2>there just to be a lot more defined with it.

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<v Speaker 2>Was just like, here's a figure with fire for hair.

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<v Speaker 2>Maybe because I'm used to Hades from the Disney movie.

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<v Speaker 1>Yeah, yeah, this is a great example to bring up

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<v Speaker 1>the Greek god Hades in the nineteen ninety seven Hercules

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<v Speaker 1>movie flaming blue hair, voiced by James Woods. He's not

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<v Speaker 1>actually a fire related deity in Greek mythology. This was

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<v Speaker 1>just a visual choice by Disney that actually, I guess

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<v Speaker 1>the exact alchemy of this is they're dragging in elements

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<v Speaker 1>often associated generally with the Christian devil, you know, fire

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<v Speaker 1>and so forth, and and creating this kind of like

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<v Speaker 1>Haiti Satan combo for their their main villain, and making

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<v Speaker 1>like a very distinct visual choice on how to just

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<v Speaker 1>to present him.

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<v Speaker 2>Yeah, it's like a combination. So you associate the Christian

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<v Speaker 2>the Christian Satan with the lake of fire, I guess.

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<v Speaker 2>So there's your fire element. But then you you've got

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<v Speaker 2>to have it like cold, sort of more like you

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<v Speaker 2>would get in Dante's Lower levels of Hell, or like

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<v Speaker 2>you would get I think more often in Greek depictions

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<v Speaker 2>of the underworld. It's just kind of like a cold,

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<v Speaker 2>dark place. So they make the fire blue, which ironically

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<v Speaker 2>is actually the hottest color of flame.

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<v Speaker 1>Right, So yeah, that's that's a that's a fun example

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<v Speaker 1>to bring up. I mean, there's so many pop culture

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<v Speaker 1>examples of this, and I think that's one of the

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<v Speaker 1>confusing things, is you, I mean, I would assume anyway

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<v Speaker 1>that Okay, we have characters like Captain Marvel and and

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<v Speaker 1>and so forth from from Marvel comics, and and they

0:12:57.360 --> 0:13:00.199
<v Speaker 1>have like flaming hair at times. Then this is it's

0:13:00.320 --> 0:13:03.600
<v Speaker 1>just a more modern example of a longer health tradition,

0:13:03.640 --> 0:13:05.280
<v Speaker 1>and that we're gonna have all these other examples and

0:13:05.920 --> 0:13:10.040
<v Speaker 1>in all these different belief systems. But yeah, I found

0:13:10.240 --> 0:13:12.760
<v Speaker 1>that you have certainly have no shortage of things like

0:13:13.360 --> 0:13:18.599
<v Speaker 1>fire elementals in modern fiction and sci fi and fantasy,

0:13:18.960 --> 0:13:21.800
<v Speaker 1>all sorts of creatures and spirits with flaming hair and

0:13:21.840 --> 0:13:25.439
<v Speaker 1>flaming beards. But they're just they seem there's just seemed

0:13:25.440 --> 0:13:27.600
<v Speaker 1>to be less of them when you actually look into

0:13:27.679 --> 0:13:29.200
<v Speaker 1>folklore and mythology and legend.

0:13:29.600 --> 0:13:32.040
<v Speaker 2>As far as the recent pop culture examples go. You

0:13:32.200 --> 0:13:34.800
<v Speaker 2>brought up one in the notes that I didn't think of,

0:13:34.840 --> 0:13:36.760
<v Speaker 2>which is the one from the Wall the movie.

0:13:37.120 --> 0:13:40.680
<v Speaker 1>Oh yeah, yeah, this is the animated Pink Floyd movie,

0:13:40.720 --> 0:13:44.400
<v Speaker 1>and I believe it's Pink's wife, and it is depicted

0:13:44.679 --> 0:13:47.840
<v Speaker 1>later on as this kind of like monstrous cannibal creature

0:13:47.880 --> 0:13:50.600
<v Speaker 1>with flaming hair, hair of literal fire.

0:13:51.040 --> 0:13:53.000
<v Speaker 2>I've seen this movie, I mean a long time ago.

0:13:53.080 --> 0:13:55.000
<v Speaker 2>I think I was in high school, but I completely

0:13:55.040 --> 0:13:58.439
<v Speaker 2>forgot about this. The main thing I remember is warning

0:13:58.520 --> 0:14:01.320
<v Speaker 2>for a gross thing about the scene shaves his nipple off.

0:14:02.360 --> 0:14:05.880
<v Speaker 1>Yeah, I forgot about that. How could you. I mainly

0:14:05.920 --> 0:14:08.360
<v Speaker 1>just remember the hammers like marching around.

0:14:08.040 --> 0:14:10.559
<v Speaker 2>I guess, yeah, yeah, the fascist imagery.

0:14:10.640 --> 0:14:12.600
<v Speaker 1>Yeah yeah, it's been a long time since I've seen

0:14:12.600 --> 0:14:13.680
<v Speaker 1>I think I saw it when I was a kid,

0:14:13.720 --> 0:14:17.079
<v Speaker 1>and you know, on TV parts of it. Anyway, Ultimately,

0:14:17.080 --> 0:14:20.160
<v Speaker 1>the examples of like fire elemental beings are too numerous

0:14:20.200 --> 0:14:22.960
<v Speaker 1>to mention, but I was reminded of that there's one

0:14:22.960 --> 0:14:24.720
<v Speaker 1>in The Dark Crystal. So I picked up my copy

0:14:24.760 --> 0:14:28.480
<v Speaker 1>of the Dark Crystal Bestiary, and there's a description of

0:14:28.520 --> 0:14:30.880
<v Speaker 1>these things called the fire Lings. And I believe these

0:14:31.240 --> 0:14:36.400
<v Speaker 1>pop up in some of the like Dark Crystal Expanded

0:14:36.480 --> 0:14:38.920
<v Speaker 1>Universe material, I guess, you know, in comic books and

0:14:39.000 --> 0:14:40.840
<v Speaker 1>so forth. And I think maybe they were going to

0:14:40.840 --> 0:14:45.040
<v Speaker 1>be a part of a possible film project that never

0:14:45.080 --> 0:14:48.640
<v Speaker 1>came to fruition. But these are supposed to be direct

0:14:48.640 --> 0:14:52.200
<v Speaker 1>descendants of Gelfling exiles who live in the superheated core

0:14:52.280 --> 0:14:55.840
<v Speaker 1>of the planet Thraw, and they're depicted as Gelfling like beings,

0:14:56.240 --> 0:15:00.960
<v Speaker 1>but they have hair of fire. And then I found

0:15:00.960 --> 0:15:03.760
<v Speaker 1>like a couple of different images that kind of portray

0:15:04.040 --> 0:15:06.360
<v Speaker 1>different ideas of this, Like in one of them you

0:15:06.360 --> 0:15:09.080
<v Speaker 1>can see the Gelfling or in this case, the fire

0:15:09.160 --> 0:15:12.720
<v Speaker 1>ling has hair that is literal fire, and the others

0:15:12.760 --> 0:15:17.040
<v Speaker 1>they just look like fiery, golden beings. And it's kind

0:15:17.040 --> 0:15:19.920
<v Speaker 1>of left up to your interpretation if their hair is

0:15:20.120 --> 0:15:23.000
<v Speaker 1>just actual physical hair, or if it is like the

0:15:23.880 --> 0:15:29.840
<v Speaker 1>chemical emergence, you know, this, this pyrotechnic experience of fire.

0:15:29.880 --> 0:15:30.320
<v Speaker 1>I don't know.

0:15:30.920 --> 0:15:34.720
<v Speaker 2>I'm tempted to speculate that a lot of this modern

0:15:35.000 --> 0:15:40.000
<v Speaker 2>hair as fire imagery and cartoons and stuff specifically comes

0:15:40.040 --> 0:15:44.720
<v Speaker 2>from physical and visual similarities between hair and fire that emerge,

0:15:44.880 --> 0:15:50.520
<v Speaker 2>especially when they're being depicted in human drawing. That you know,

0:15:50.600 --> 0:15:53.880
<v Speaker 2>the ways that you sort of represent say hair blowing

0:15:53.920 --> 0:15:56.320
<v Speaker 2>in the wind, or hair flowing in a like a

0:15:56.360 --> 0:16:00.680
<v Speaker 2>still painting or photo or still painting or drawing can

0:16:00.880 --> 0:16:04.240
<v Speaker 2>very much resemble the kind of wisps of a fire,

0:16:04.320 --> 0:16:08.640
<v Speaker 2>but oriented in the opposite direction. Often. Yeah, I don't know,

0:16:08.720 --> 0:16:11.200
<v Speaker 2>and that's not a fully formed thought, but something almost

0:16:11.320 --> 0:16:14.760
<v Speaker 2>makes me think that it's something about like modern drawing

0:16:14.840 --> 0:16:18.880
<v Speaker 2>and animation traditions that give rise to seeing these things

0:16:18.880 --> 0:16:22.240
<v Speaker 2>as visually similar and then inviting the mind to make

0:16:22.280 --> 0:16:25.160
<v Speaker 2>a connection where it's not just that hair looks like fire,

0:16:25.240 --> 0:16:27.640
<v Speaker 2>but you have a character with fire fore hair.

0:16:28.400 --> 0:16:30.800
<v Speaker 1>Yeah, yeah, I was definitely thinking a bit about like

0:16:31.080 --> 0:16:35.760
<v Speaker 1>how hair appears when it is say, caught by the wind,

0:16:36.040 --> 0:16:39.000
<v Speaker 1>or if one is underwater and you have like footage

0:16:39.040 --> 0:16:41.040
<v Speaker 1>of someone with long hair and the hair is floating

0:16:41.080 --> 0:16:43.760
<v Speaker 1>and so forth, and if that has anything to do

0:16:43.800 --> 0:16:46.480
<v Speaker 1>with I mean that you could sort of link it

0:16:45.840 --> 0:16:50.920
<v Speaker 1>to the history of underwater the underwater moving picture, which

0:16:50.960 --> 0:16:53.040
<v Speaker 1>of course isn't going to go back that far, and

0:16:53.560 --> 0:16:58.320
<v Speaker 1>you could perhaps, I guess arguably enhance comparisons that would

0:16:58.360 --> 0:17:00.640
<v Speaker 1>be made in general, because of course there are always

0:17:00.640 --> 0:17:04.080
<v Speaker 1>going to be comparisons made between you know, reddish hair

0:17:04.200 --> 0:17:08.639
<v Speaker 1>and fire. You can factor in things like you know,

0:17:09.600 --> 0:17:14.600
<v Speaker 1>length and texture as well. But you know, at the

0:17:14.720 --> 0:17:16.560
<v Speaker 1>end of the day, we do have at least a

0:17:16.680 --> 0:17:21.200
<v Speaker 1>few examples of creatures and entities that I feel like

0:17:21.240 --> 0:17:24.000
<v Speaker 1>are close enough that we can say, Okay, we can

0:17:24.080 --> 0:17:26.520
<v Speaker 1>quibble about the details, but these creatures kind of sound

0:17:26.600 --> 0:17:28.200
<v Speaker 1>like they have fire for hair.

0:17:28.440 --> 0:17:29.600
<v Speaker 2>Okay, what'd you come up with?

0:17:29.960 --> 0:17:32.720
<v Speaker 1>Now? A couple of these are from South America. One

0:17:33.040 --> 0:17:36.320
<v Speaker 1>is called the Kuma Conga, and this is a disembodied

0:17:36.400 --> 0:17:40.360
<v Speaker 1>head spirit of Brazilian folklore that I was reading about

0:17:40.600 --> 0:17:44.879
<v Speaker 1>in the werewolf in between Indians and Whites. This is

0:17:44.920 --> 0:17:48.879
<v Speaker 1>by Mark Harris and this was published in t PTE,

0:17:49.160 --> 0:17:53.440
<v Speaker 1>Journal of the Society for the Anthropology of Lowland South America.

0:17:53.920 --> 0:17:57.720
<v Speaker 1>And in this article, Harris describes this entity as entailing

0:17:57.760 --> 0:17:59.960
<v Speaker 1>aspects of what we might think of as a werewolf,

0:18:00.640 --> 0:18:04.160
<v Speaker 1>you know, in Western folklore, especially as well as sightings

0:18:04.200 --> 0:18:09.119
<v Speaker 1>of balls or wheels of fire. So that's another thing

0:18:09.160 --> 0:18:11.240
<v Speaker 1>I saw several examples of. It's like you have sort

0:18:11.280 --> 0:18:13.639
<v Speaker 1>of like fire entities, kind of will of the wisp

0:18:13.920 --> 0:18:16.880
<v Speaker 1>sort of entities, and it depends on like how far

0:18:17.040 --> 0:18:20.120
<v Speaker 1>you push that from being like a mere strange light

0:18:20.560 --> 0:18:24.960
<v Speaker 1>to being a flaming entity or a flaming head or

0:18:24.960 --> 0:18:27.880
<v Speaker 1>something with you know, physiology to it. Now, another one

0:18:27.920 --> 0:18:32.159
<v Speaker 1>that I've ran across was the Kurapura. I've seen descriptions

0:18:32.200 --> 0:18:36.800
<v Speaker 1>of this spirit from Tupequar Knee traditions of Brazil, entailing

0:18:36.880 --> 0:18:40.399
<v Speaker 1>a beard of fire, though Carol Rose doesn't mention this

0:18:40.480 --> 0:18:43.920
<v Speaker 1>in her entry on the creature in the book Spirits, Fairies, Leprechauns,

0:18:43.960 --> 0:18:47.639
<v Speaker 1>and Goblins and Encyclopedia, she describes it as a bright,

0:18:47.800 --> 0:18:51.040
<v Speaker 1>red faced gnome with cloven hoofs as well as a

0:18:51.080 --> 0:18:54.479
<v Speaker 1>shaggy creature with backward turned feet. It's kind of a

0:18:54.520 --> 0:18:58.840
<v Speaker 1>forest guardian of game. Then there's also an Afro Brazilian

0:18:58.880 --> 0:19:03.840
<v Speaker 1>tradition of the Kurupira that casts everything more as a

0:19:03.920 --> 0:19:06.040
<v Speaker 1>will of the wisp that leads people off track in

0:19:06.080 --> 0:19:10.800
<v Speaker 1>the forest, but maybe sort of bribe with offerings. But

0:19:10.840 --> 0:19:13.720
<v Speaker 1>I've seen some more recent articles that mention either red

0:19:13.800 --> 0:19:18.359
<v Speaker 1>hair or hair of fire, so I can't completely dispute

0:19:18.400 --> 0:19:21.320
<v Speaker 1>that idea. But again, it seems like we often run

0:19:21.359 --> 0:19:24.240
<v Speaker 1>into this territory of It's probably some linguistic drift in

0:19:24.320 --> 0:19:29.040
<v Speaker 1>some of these descriptions, especially when you're dealing with multiple translations,

0:19:29.080 --> 0:19:32.920
<v Speaker 1>so hard for me to tell anyway exactly like what

0:19:33.000 --> 0:19:36.520
<v Speaker 1>the tradition actually is. Are we dealing with creatures that

0:19:36.600 --> 0:19:39.479
<v Speaker 1>are thought to have hair of fire or does that

0:19:39.560 --> 0:19:42.600
<v Speaker 1>just sort of get added on somewhere in the chain.

0:19:42.960 --> 0:19:46.080
<v Speaker 2>Or I think, especially the further back you go in history,

0:19:46.240 --> 0:19:49.040
<v Speaker 2>just to kind of blending of the concepts of light

0:19:49.119 --> 0:19:52.959
<v Speaker 2>and fire, that in many cases any light source that

0:19:53.160 --> 0:19:56.680
<v Speaker 2>didn't come from the sky or whatever could be described

0:19:56.720 --> 0:19:57.680
<v Speaker 2>as a fire.

0:19:58.040 --> 0:20:00.359
<v Speaker 1>Right right, Yeah, if you see a strange light in

0:20:00.359 --> 0:20:03.679
<v Speaker 1>the forest, for example, or in the sky and it

0:20:03.720 --> 0:20:07.560
<v Speaker 1>is of sufficient luminosity, like it's very reasonable to say, oh,

0:20:07.640 --> 0:20:09.080
<v Speaker 1>there was some sort of fire out there, there was

0:20:09.080 --> 0:20:11.000
<v Speaker 1>some sort of Yeah, what else could it be? If

0:20:11.040 --> 0:20:13.960
<v Speaker 1>it's like above, if it's not the moon, if it's

0:20:14.000 --> 0:20:16.480
<v Speaker 1>not a you know, something that is obviously celestial, and

0:20:16.520 --> 0:20:19.040
<v Speaker 1>it's not something that is like a firefly, then you

0:20:19.119 --> 0:20:22.199
<v Speaker 1>might reasonably think in terms of candles and torches and

0:20:22.200 --> 0:20:26.560
<v Speaker 1>so forth. I'm also reminded of a fireball yo kai

0:20:26.640 --> 0:20:28.880
<v Speaker 1>from Japanese traditions. I think we may have talked about

0:20:28.880 --> 0:20:32.280
<v Speaker 1>this one before and name Ubagabi, and this is more

0:20:32.280 --> 0:20:35.080
<v Speaker 1>of a fireball, but with the face of an old man.

0:20:36.320 --> 0:20:38.359
<v Speaker 1>And I guess if it is an old man's face,

0:20:38.400 --> 0:20:40.760
<v Speaker 1>then you could say, well, there the hair is fire.

0:20:41.080 --> 0:20:43.879
<v Speaker 1>But maybe not. Maybe that's adding too much on, you know.

0:20:45.160 --> 0:20:48.639
<v Speaker 1>I've also seen some ideas about low Key from Norse

0:20:48.680 --> 0:20:54.280
<v Speaker 1>mythology having hair of fire or flame hair. This I

0:20:54.320 --> 0:20:56.480
<v Speaker 1>didn't get a real strong feeling off of this either.

0:20:57.119 --> 0:21:00.199
<v Speaker 1>Hair with these two can get kind of complicated, and

0:21:00.240 --> 0:21:02.320
<v Speaker 1>in general are sort of understanding of them are kind

0:21:02.359 --> 0:21:07.639
<v Speaker 1>of you know, influenced by Marvel comics now, but you know,

0:21:08.080 --> 0:21:11.040
<v Speaker 1>Thor sometimes had red hair and a red beard, and

0:21:11.119 --> 0:21:15.520
<v Speaker 1>Loki is sometimes depicted with red hair, sometimes arguably resembling

0:21:15.560 --> 0:21:19.000
<v Speaker 1>a flame. And this is where I've seen various commentators,

0:21:19.040 --> 0:21:21.399
<v Speaker 1>you know, pointing out this idea that Loki may be

0:21:21.480 --> 0:21:25.760
<v Speaker 1>connected to the word Logi, which means flame, but is

0:21:25.800 --> 0:21:30.280
<v Speaker 1>also the name of one of the otin who personified fire.

0:21:30.840 --> 0:21:33.840
<v Speaker 1>So again, I don't know, there's that you could make

0:21:33.880 --> 0:21:36.680
<v Speaker 1>a case. I guess that sometimes Loki was perhaps a

0:21:36.840 --> 0:21:40.919
<v Speaker 1>fire headed god, but maybe not. Now one of the

0:21:40.960 --> 0:21:43.800
<v Speaker 1>stronger cases I came across is there is an Armenian

0:21:43.880 --> 0:21:47.240
<v Speaker 1>warrior god by the name of Vaughan the Dragon Reaper,

0:21:47.720 --> 0:21:52.840
<v Speaker 1>who apparently is more traditionally described as having celestial fire

0:21:52.920 --> 0:21:56.800
<v Speaker 1>for hair, a beard of flames, and eyes like suns.

0:21:57.760 --> 0:22:00.800
<v Speaker 1>So this one would seem a stronger example. Uh though

0:22:01.600 --> 0:22:03.720
<v Speaker 1>it is interesting here too that we're getting into like

0:22:03.840 --> 0:22:06.320
<v Speaker 1>celestial fire here in this idea of like a holy

0:22:06.400 --> 0:22:09.440
<v Speaker 1>flame that doesn't necessarily behave like a real flame, and

0:22:09.640 --> 0:22:12.119
<v Speaker 1>is also kind of like a halo, kind of like

0:22:12.160 --> 0:22:15.880
<v Speaker 1>a holy aura. But I feel like this this guy,

0:22:16.280 --> 0:22:18.159
<v Speaker 1>you can make a stronger case and say, Okay, this

0:22:18.240 --> 0:22:19.960
<v Speaker 1>guy has has fire for hair.

0:22:20.480 --> 0:22:24.119
<v Speaker 2>So I was not initially familiar with a hagan the

0:22:24.520 --> 0:22:28.600
<v Speaker 2>dragon reaper, but the dragon reaper apparently is like a

0:22:28.920 --> 0:22:32.480
<v Speaker 2>that's a translation of a traditional epithet. But that's it's

0:22:32.520 --> 0:22:35.720
<v Speaker 2>amazing how much that sounds like modern cool. It sounds

0:22:35.760 --> 0:22:37.080
<v Speaker 2>like something out of a video game.

0:22:37.320 --> 0:22:39.560
<v Speaker 1>Yeah, this is this is old school cool right here.

0:22:40.359 --> 0:22:43.000
<v Speaker 1>It makes me think I really need to get into

0:22:43.440 --> 0:22:47.040
<v Speaker 1>Armenian mythology more. I really don't know much about about

0:22:47.119 --> 0:22:50.000
<v Speaker 1>Armenian myth and lore, but if this is any indication

0:22:50.160 --> 0:22:53.600
<v Speaker 1>that they have warriors with flaming hair that slay dragons,

0:22:53.640 --> 0:22:55.880
<v Speaker 1>then I want to know more about it now. There

0:22:55.880 --> 0:22:59.680
<v Speaker 1>are a lot of additional possible examples in Buddhist i

0:22:59.720 --> 0:23:04.720
<v Speaker 1>Canog and Hindu iconography where you have things like hair

0:23:04.760 --> 0:23:09.040
<v Speaker 1>of fire going on. But also again sometimes it's might

0:23:09.119 --> 0:23:11.840
<v Speaker 1>be more akin to a halo or an aura or

0:23:11.960 --> 0:23:15.040
<v Speaker 1>multiple auras. And of course there's often a lot of

0:23:15.080 --> 0:23:21.560
<v Speaker 1>information that is being relayed through these religious images. But

0:23:21.720 --> 0:23:25.320
<v Speaker 1>for instance, the tantric Buddhist Paul Deen Mamo is sometimes

0:23:25.359 --> 0:23:28.080
<v Speaker 1>depicted with hair of flame. The Hindu god Agny is

0:23:28.119 --> 0:23:32.159
<v Speaker 1>sometimes depicted with hair of fire two varying degrees, but

0:23:32.240 --> 0:23:35.400
<v Speaker 1>sometimes it's more of an aura of flame so again,

0:23:35.400 --> 0:23:37.280
<v Speaker 1>there's going to be a lot of drift here, and

0:23:37.320 --> 0:23:38.480
<v Speaker 1>a lot of it is going to be left to

0:23:39.560 --> 0:23:52.199
<v Speaker 1>personal interpretation. Now one of the more interesting things to discuss, though,

0:23:52.280 --> 0:23:54.840
<v Speaker 1>really gets us more I guess into the literature end

0:23:54.840 --> 0:23:58.520
<v Speaker 1>of the spectrum, getting into Latin literature here. But are

0:23:58.600 --> 0:24:01.800
<v Speaker 1>there's not one? But there are two instances in Virgil's

0:24:01.960 --> 0:24:05.960
<v Speaker 1>Eneid concerning omens of burning hair and or hair that

0:24:06.119 --> 0:24:09.159
<v Speaker 1>becomes or is surrounded by a holy fire.

0:24:09.720 --> 0:24:10.680
<v Speaker 2>M okay.

0:24:11.240 --> 0:24:14.159
<v Speaker 1>So Virgil's Eneid has come up on the show before,

0:24:14.840 --> 0:24:16.720
<v Speaker 1>but I thought we should maybe take a moment just

0:24:16.720 --> 0:24:19.879
<v Speaker 1>to ground it properly and talk about what it is. So.

0:24:20.119 --> 0:24:24.000
<v Speaker 1>Virgil was a Roman poet who lived seventy BCE through

0:24:24.160 --> 0:24:29.119
<v Speaker 1>nineteen BCE and served Emperor Augustus. He composed the epic

0:24:29.160 --> 0:24:32.960
<v Speaker 1>poem the Eneid between twenty nine and nineteen BCE as

0:24:32.960 --> 0:24:36.720
<v Speaker 1>an attempt to ground Rome, the Roman people, and the

0:24:36.800 --> 0:24:41.240
<v Speaker 1>rule of his boss Augustus within a deeper mythopoetic tradition,

0:24:41.840 --> 0:24:45.080
<v Speaker 1>because while Romans he certainly had epics such as Homer's

0:24:45.320 --> 0:24:48.919
<v Speaker 1>the Iliad and the Odyssey, they lacked for a true

0:24:49.160 --> 0:24:54.200
<v Speaker 1>national epic and a true founding work of mythic literature.

0:24:54.720 --> 0:24:56.560
<v Speaker 1>So that's what Virgil had set out to do, to

0:24:56.600 --> 0:24:59.720
<v Speaker 1>create one, spinning a saga out of Greek myth and

0:24:59.760 --> 0:25:04.080
<v Speaker 1>the of Homer into a Roman history. Now, Virgil died

0:25:04.240 --> 0:25:07.119
<v Speaker 1>at the young age of fifty, possibly due to complications

0:25:07.119 --> 0:25:09.240
<v Speaker 1>from heatstroke. I think maybe there's some back and forth

0:25:09.240 --> 0:25:11.879
<v Speaker 1>over this, but sometimes I see it rather matter of

0:25:11.920 --> 0:25:15.760
<v Speaker 1>factly said that it was probably heat stroke. But he dies,

0:25:15.880 --> 0:25:19.359
<v Speaker 1>and as he is dying, he requests this unpublished and

0:25:19.440 --> 0:25:22.040
<v Speaker 1>unfinished epic to be destroyed. He's like, it's not ready yet,

0:25:22.119 --> 0:25:24.840
<v Speaker 1>I just get rid of it. Underlings, please destroy it.

0:25:25.720 --> 0:25:30.600
<v Speaker 1>His orders are are not obeyed, though, and Augustus, having

0:25:30.600 --> 0:25:33.600
<v Speaker 1>been exposed to some very flattering passages of the epic

0:25:34.680 --> 0:25:38.200
<v Speaker 1>in which the hero, the hero of the tale, mirrors

0:25:38.480 --> 0:25:41.840
<v Speaker 1>and predicts the rise of Augustus, he says, now, this

0:25:41.920 --> 0:25:44.480
<v Speaker 1>work is great, Please make sure that it is published.

0:25:44.800 --> 0:25:48.040
<v Speaker 1>And then it is published, and as we'll get into

0:25:48.119 --> 0:25:52.040
<v Speaker 1>maybe not every passage of the Aenead is as flattering

0:25:52.119 --> 0:25:54.800
<v Speaker 1>as those that Augustus initially heard.

0:25:55.680 --> 0:25:58.840
<v Speaker 2>Yeah, So for more context on Virgil, by the way,

0:25:58.880 --> 0:26:00.639
<v Speaker 2>I just wanted to say we did talk about him

0:26:00.640 --> 0:26:02.800
<v Speaker 2>a good bit in our episode a few years back

0:26:02.840 --> 0:26:07.000
<v Speaker 2>on insect funerals, because there is an apocryphal legend in

0:26:07.040 --> 0:26:10.560
<v Speaker 2>which Virgil and his friends held an elaborate funeral for

0:26:10.600 --> 0:26:15.000
<v Speaker 2>a fly. I think we concluded that this probably did

0:26:15.040 --> 0:26:18.119
<v Speaker 2>not actually happen, but the story arose like within the

0:26:18.160 --> 0:26:21.360
<v Speaker 2>logic of the story, it's something like they're using it

0:26:21.480 --> 0:26:25.240
<v Speaker 2>as a legal loophole to protect some estate from being seized.

0:26:25.920 --> 0:26:28.480
<v Speaker 2>But also in that episode, we talked about how Dante,

0:26:28.600 --> 0:26:31.879
<v Speaker 2>the author of The Divine Comedy, thought Virgil was just

0:26:31.920 --> 0:26:34.800
<v Speaker 2>like the coolest guy ever and the best example of

0:26:34.840 --> 0:26:37.720
<v Speaker 2>poetic virtues, which is why he uses him as the

0:26:38.119 --> 0:26:42.280
<v Speaker 2>virtuous pagan character who guides his fictionalized tour of Hell.

0:26:42.800 --> 0:26:46.880
<v Speaker 1>Yeah. Yeah, absolutely, And ultimately that's where I've certainly more

0:26:46.920 --> 0:26:50.320
<v Speaker 1>read on the Divine Comedy than I am on the

0:26:50.320 --> 0:26:52.359
<v Speaker 1>actual works of Virgil. But you end up learning about

0:26:52.400 --> 0:26:55.560
<v Speaker 1>Virgil in his works through Dante, like you end up

0:26:55.640 --> 0:26:59.360
<v Speaker 1>learning about everything that Dante's into. Yeah, as you travel

0:26:59.359 --> 0:27:00.880
<v Speaker 1>with him across the three Realms.

0:27:01.160 --> 0:27:02.440
<v Speaker 2>Yeah, Virgil's really great.

0:27:02.520 --> 0:27:03.000
<v Speaker 1>Did you know this?

0:27:03.400 --> 0:27:05.080
<v Speaker 2>Beatrice is really great too.

0:27:06.600 --> 0:27:09.800
<v Speaker 1>Not only is Virgil really great, but we're basically best friends. Now.

0:27:10.119 --> 0:27:11.720
<v Speaker 2>Yeah, he liked me.

0:27:11.840 --> 0:27:17.960
<v Speaker 1>Yeah. So the Aeneid is the story of Aneas, who

0:27:18.040 --> 0:27:21.639
<v Speaker 1>flees the destruction of Troy and ultimately conquers Italy to

0:27:21.640 --> 0:27:25.480
<v Speaker 1>become the ancestor of the Romans. The first six books

0:27:25.520 --> 0:27:29.680
<v Speaker 1>of this epic cover his journey to Italy, but it's

0:27:29.680 --> 0:27:31.600
<v Speaker 1>not like a direct journey, like there's a joint through

0:27:31.640 --> 0:27:34.800
<v Speaker 1>the underworld, for example, and that's key as an influence

0:27:34.840 --> 0:27:37.840
<v Speaker 1>on Dante. And then books seven through twelve if the

0:27:37.840 --> 0:27:41.200
<v Speaker 1>Aeneid concerned the wars in Italy, So the first book

0:27:41.280 --> 0:27:43.000
<v Speaker 1>is a road trip, very much in the spirit of

0:27:43.000 --> 0:27:45.639
<v Speaker 1>the Odyssey, and the second book is very much in

0:27:45.680 --> 0:27:48.240
<v Speaker 1>the spirit of the Iliad because it's concerned mostly with

0:27:48.600 --> 0:27:51.760
<v Speaker 1>this big war. Now, to be clear, this in this

0:27:51.840 --> 0:27:54.840
<v Speaker 1>treatment in others, the founding of Rome and the Roman

0:27:55.359 --> 0:27:59.040
<v Speaker 1>people is greatly embellished by myth and literature. I mean,

0:27:59.040 --> 0:28:01.480
<v Speaker 1>that's again, that's kind of that's basically what Virgil set

0:28:01.480 --> 0:28:02.800
<v Speaker 1>out to do. Right.

0:28:02.920 --> 0:28:06.200
<v Speaker 2>Virgil is not like Herodotus or Thucydides, people in the

0:28:06.240 --> 0:28:08.960
<v Speaker 2>ancient world who were to some extent concerned with trying

0:28:09.000 --> 0:28:12.639
<v Speaker 2>to create an accurate historical record of events. He's like,

0:28:13.160 --> 0:28:16.280
<v Speaker 2>he's he's got he's telling a good story, and it

0:28:16.320 --> 0:28:18.000
<v Speaker 2>has a political agenda.

0:28:18.080 --> 0:28:21.679
<v Speaker 1>Right, And but that political agenda does, in very strong

0:28:21.760 --> 0:28:25.719
<v Speaker 1>terms concern Augustus. But while Augustus had again heard very

0:28:25.760 --> 0:28:28.440
<v Speaker 1>apparently heard very flattering parts of the work prior to publication,

0:28:28.800 --> 0:28:30.800
<v Speaker 1>it's thought that he might not have heard all of it,

0:28:31.200 --> 0:28:35.160
<v Speaker 1>because there are parts of the work that also cast Augustus,

0:28:35.600 --> 0:28:38.480
<v Speaker 1>or at least his his analog Aneas, in a more

0:28:38.520 --> 0:28:41.560
<v Speaker 1>flawed light, you know. And idea is that his ascension

0:28:41.720 --> 0:28:45.960
<v Speaker 1>and long term legacy are not completely assured. And we'll

0:28:45.960 --> 0:28:48.400
<v Speaker 1>get into some examples of that as we go. But

0:28:48.480 --> 0:28:51.680
<v Speaker 1>any rate, it's a book that's very concerned with prophesizing

0:28:51.720 --> 0:28:54.920
<v Speaker 1>the future of Rome, mostly saying great things are ahead,

0:28:55.000 --> 0:28:58.160
<v Speaker 1>but sometimes with little caveats, like bringing up probably great

0:28:58.160 --> 0:29:00.880
<v Speaker 1>things are ahead, but watch watch out for this or that. Right.

0:29:01.160 --> 0:29:03.200
<v Speaker 1>And at the end of book two we have the

0:29:03.200 --> 0:29:07.360
<v Speaker 1>omen of Ascanius is burning hair, So Ascanius, who is

0:29:07.360 --> 0:29:10.520
<v Speaker 1>also believe called LULUs. At times he's he's like a

0:29:10.520 --> 0:29:12.760
<v Speaker 1>little boy. At this point point, he is the he

0:29:12.840 --> 0:29:17.240
<v Speaker 1>is the son of Aeneas. He's eventually going to become

0:29:17.280 --> 0:29:19.640
<v Speaker 1>the king of the Latin city state of Alba Longa,

0:29:20.920 --> 0:29:24.520
<v Speaker 1>and is uh and in disrespect. He's you know, he

0:29:24.520 --> 0:29:26.640
<v Speaker 1>can kind of loop him in as being one of

0:29:26.680 --> 0:29:29.920
<v Speaker 1>the founders of the Roman race. But again, his father

0:29:30.000 --> 0:29:33.480
<v Speaker 1>a Eneas is this position as an ancestor of Romulus

0:29:33.480 --> 0:29:37.160
<v Speaker 1>and Remus. He's the hero of Troy. He's fled the

0:29:37.160 --> 0:29:41.080
<v Speaker 1>burning city of Troy with his son after receiving uh

0:29:41.160 --> 0:29:44.280
<v Speaker 1>he after he receives this omen of the burning hair

0:29:44.360 --> 0:29:47.920
<v Speaker 1>from the god Jupiter. Uh. So his son's hair catches

0:29:47.960 --> 0:29:51.240
<v Speaker 1>a flame. And there's you know, some back and forth

0:29:51.280 --> 0:29:55.120
<v Speaker 1>over this, and and and and and it becomes like

0:29:55.200 --> 0:29:59.280
<v Speaker 1>it's like a divine flame, a sort of soft, harmless fire, uh,

0:29:59.400 --> 0:30:01.960
<v Speaker 1>that is around and his brow like a crown. So

0:30:02.200 --> 0:30:05.280
<v Speaker 1>even here we have some there's some room to interpret it.

0:30:05.520 --> 0:30:07.040
<v Speaker 1>You can think of it as a like a crown

0:30:07.120 --> 0:30:10.560
<v Speaker 1>of flame, hair of flame, halo aurra and so forth.

0:30:11.200 --> 0:30:14.520
<v Speaker 2>So his son's head appears with flame on it, and

0:30:14.600 --> 0:30:18.040
<v Speaker 2>this seems to be delivering a message from the gods.

0:30:18.040 --> 0:30:20.080
<v Speaker 1>Right, But of course he's not completely sure. So he's like,

0:30:20.280 --> 0:30:24.040
<v Speaker 1>you know, mighty Jupiter, if this is a sign, give

0:30:24.080 --> 0:30:26.240
<v Speaker 1>me another one. And so there's like a shooting star

0:30:26.960 --> 0:30:29.960
<v Speaker 1>and and and Virgil, you know, has a lot of

0:30:30.040 --> 0:30:33.880
<v Speaker 1>a lot of fun with this, you know, poetically comparing

0:30:33.920 --> 0:30:37.240
<v Speaker 1>the two. But you know, so ultimately we also have

0:30:37.280 --> 0:30:39.320
<v Speaker 1>the connection here to the burning city that they are

0:30:39.320 --> 0:30:41.680
<v Speaker 1>now going to have to escape. But it's a great

0:30:41.720 --> 0:30:45.760
<v Speaker 1>omen a signifier of deliverance there, you know. And again

0:30:45.800 --> 0:30:48.040
<v Speaker 1>their direct comparisons to be made between the tail the

0:30:48.040 --> 0:30:52.600
<v Speaker 1>shooting star and a flaming arrow. And again there's this

0:30:52.680 --> 0:30:54.479
<v Speaker 1>idea that y'all got to get out of here and

0:30:54.560 --> 0:30:58.320
<v Speaker 1>go on to great things, in other words, the founding

0:30:58.320 --> 0:31:03.120
<v Speaker 1>of Rome and so forth. Anna Rogerson in twenty seventeen's

0:31:03.280 --> 0:31:07.560
<v Speaker 1>Virgils Zoskanias writes that this episode illuminates quote the path

0:31:07.600 --> 0:31:10.440
<v Speaker 1>that must be taken in order ultimately to achieve the

0:31:10.520 --> 0:31:14.360
<v Speaker 1>Roman dream. But she also stresses that the fire also

0:31:15.120 --> 0:31:19.160
<v Speaker 1>carries with it other associations quote, hinting at different potential

0:31:19.200 --> 0:31:22.479
<v Speaker 1>outcomes and reminding us again that his role as a

0:31:22.520 --> 0:31:26.320
<v Speaker 1>sign and guaranteur of a Roman future is not as

0:31:26.360 --> 0:31:28.959
<v Speaker 1>secure or as patent as it might seem.

0:31:29.200 --> 0:31:32.080
<v Speaker 2>Oh that's interesting, especially if I'm interpreting this right. I

0:31:32.160 --> 0:31:34.400
<v Speaker 2>don't know at all if this is what Rogerson is

0:31:34.400 --> 0:31:38.320
<v Speaker 2>getting at, but the idea of a fire appearing around

0:31:38.320 --> 0:31:41.720
<v Speaker 2>his son's brow could have it. On one hand, it

0:31:41.760 --> 0:31:45.480
<v Speaker 2>could resemble this imagery like halo imagery that we see

0:31:45.520 --> 0:31:47.640
<v Speaker 2>in other cases, where it's sort of like an anointing

0:31:47.720 --> 0:31:50.680
<v Speaker 2>by the gods or a showing of divine favor light

0:31:50.720 --> 0:31:53.280
<v Speaker 2>showing around the head. And I'll mention another example of

0:31:53.280 --> 0:31:56.280
<v Speaker 2>that in a minute. But also the idea of fire

0:31:56.320 --> 0:32:01.280
<v Speaker 2>appearing around the child's head has the connotation of danger, right,

0:32:01.320 --> 0:32:03.240
<v Speaker 2>and so it's like both at the same time. Do

0:32:03.280 --> 0:32:05.720
<v Speaker 2>you think that's at all what Rogerson is getting at here?

0:32:05.920 --> 0:32:07.600
<v Speaker 1>That that I believe that I believe that's that's what

0:32:07.640 --> 0:32:10.800
<v Speaker 1>they're getting at here. And and it does match up

0:32:10.800 --> 0:32:13.240
<v Speaker 1>with with other arguments I've seen, you know that that

0:32:13.240 --> 0:32:16.120
<v Speaker 1>that Virgil is of course talking about the greatness of

0:32:16.240 --> 0:32:19.760
<v Speaker 1>Rome and the greatness of his boss, but also adding

0:32:19.800 --> 0:32:22.800
<v Speaker 1>in these warnings and hints, you know, these uh uh,

0:32:22.880 --> 0:32:25.080
<v Speaker 1>you know, speaking speaking truth to power at least a

0:32:25.120 --> 0:32:29.840
<v Speaker 1>little bit u through the poetry. Interesting, so Ascanius and

0:32:30.000 --> 0:32:34.120
<v Speaker 1>his father flee Troy with Aneas carrying his own elderly

0:32:34.160 --> 0:32:37.160
<v Speaker 1>father on his back. There are some great depictions of this,

0:32:37.240 --> 0:32:40.520
<v Speaker 1>you have, like a cross generational trio escaping the burning city.

0:32:41.360 --> 0:32:43.280
<v Speaker 1>And so there are all, you know, various images where

0:32:43.280 --> 0:32:47.840
<v Speaker 1>you'll have Aneas with this older man, huge older man

0:32:47.920 --> 0:32:51.080
<v Speaker 1>on his shoulders, kind of piggyback style, and then here's

0:32:51.080 --> 0:32:53.040
<v Speaker 1>the young and behind him kind of like tugging on

0:32:53.120 --> 0:32:55.600
<v Speaker 1>his his clothing a little bit like Dad, are we

0:32:55.640 --> 0:33:00.360
<v Speaker 1>there yet? Have we founded Rome yet? And so forth. Now,

0:33:00.440 --> 0:33:04.680
<v Speaker 1>later on in book seven, Aneas's last wife of Lavinia,

0:33:05.000 --> 0:33:06.800
<v Speaker 1>she has an episode with burning hair as well. I

0:33:06.800 --> 0:33:08.240
<v Speaker 1>told you there was going to be a second one.

0:33:08.600 --> 0:33:12.200
<v Speaker 1>Her hair catches fire during a sacrifice at the altar

0:33:12.320 --> 0:33:15.080
<v Speaker 1>of the gods. And I'm going to read a bit here.

0:33:15.120 --> 0:33:17.920
<v Speaker 1>This is in a translation, of course, from the Aeneid.

0:33:18.520 --> 0:33:21.600
<v Speaker 1>While the old king lit fires at the altars with

0:33:21.680 --> 0:33:24.880
<v Speaker 1>a pure tortch, the girl Lavinia with him. It seemed

0:33:24.920 --> 0:33:28.640
<v Speaker 1>her long hair caught, her head dress caught in crackling flame,

0:33:29.000 --> 0:33:33.680
<v Speaker 1>her queenly tresses blazed, her jeweled crown blazed, mantled, Then

0:33:33.680 --> 0:33:37.800
<v Speaker 1>in smoke and russet light, she scattered divine fire throughout

0:33:37.840 --> 0:33:41.280
<v Speaker 1>all the house. No one could hold that site anything

0:33:41.320 --> 0:33:44.640
<v Speaker 1>but hair raising marvelous. And it was read by Sears

0:33:44.680 --> 0:33:47.760
<v Speaker 1>to mean the girl would have renown in glorious days

0:33:47.800 --> 0:33:50.840
<v Speaker 1>to come. But that she brought a great war on

0:33:50.920 --> 0:33:54.200
<v Speaker 1>her people, And I was reading about interpretation of this

0:33:54.320 --> 0:33:58.600
<v Speaker 1>by John E. Rexen from nineteen sixty one in fire

0:33:58.640 --> 0:34:02.800
<v Speaker 1>Symbolism in the Eneid, and this author wrote, these flames

0:34:02.840 --> 0:34:07.120
<v Speaker 1>presented both destructive and constructive aspects. Laviniu's people would be

0:34:07.160 --> 0:34:10.120
<v Speaker 1>involved in the conflagration of war with the Trojans, but

0:34:10.160 --> 0:34:13.279
<v Speaker 1>a marriage torch would unite her with Aeneas, who had

0:34:13.320 --> 0:34:17.719
<v Speaker 1>found a new city in Italy named Lavinium after her Ah.

0:34:17.760 --> 0:34:20.480
<v Speaker 2>So it's almost that same duality we interpreted with the

0:34:21.000 --> 0:34:23.000
<v Speaker 2>crown of fire around Buscanius's head.

0:34:23.600 --> 0:34:26.320
<v Speaker 1>Yeah, yeah, And I think it's really it's really potent

0:34:26.320 --> 0:34:29.600
<v Speaker 1>when you think about it, Like the idea of any

0:34:29.600 --> 0:34:33.760
<v Speaker 1>divine being giving you messages and laying out your course

0:34:33.880 --> 0:34:38.319
<v Speaker 1>for you, you know, making sure that you're walking, you know,

0:34:38.400 --> 0:34:42.280
<v Speaker 1>a conditioned path like that's at both powerful but also

0:34:42.400 --> 0:34:46.440
<v Speaker 1>terrifying because in all these various traditions, you know, we

0:34:46.600 --> 0:34:49.640
<v Speaker 1>know what sorts of fates the gods sometimes lay in

0:34:49.680 --> 0:34:53.759
<v Speaker 1>front of our heroes and heroines. You know, it's not

0:34:53.880 --> 0:34:57.480
<v Speaker 1>all it's not all roses. Sometimes there is a burning

0:34:57.480 --> 0:34:58.440
<v Speaker 1>city and so forth.

0:34:58.719 --> 0:35:03.120
<v Speaker 2>Yeah, this actually connected for me to something that is

0:35:03.400 --> 0:35:07.080
<v Speaker 2>in the Iliad itself. We talked about how Virgil he

0:35:07.520 --> 0:35:10.720
<v Speaker 2>bases his epic in part on the epics of Homer,

0:35:11.680 --> 0:35:14.000
<v Speaker 2>but this came up a few years back when we

0:35:14.040 --> 0:35:17.080
<v Speaker 2>did episodes on the religious imagery of the Halo. You

0:35:17.080 --> 0:35:19.600
<v Speaker 2>can look up those older episodes if you want. There's

0:35:19.600 --> 0:35:22.560
<v Speaker 2>a good bit of overlap with what we're talking about today. Actually,

0:35:22.920 --> 0:35:26.840
<v Speaker 2>but this specific connection with the Iliad comes in book eighteen.

0:35:27.920 --> 0:35:30.200
<v Speaker 2>So I was thinking about the passage where the great

0:35:30.200 --> 0:35:34.719
<v Speaker 2>warrior Achilles he finds out that his bosom companion, a Patroclus,

0:35:34.840 --> 0:35:38.040
<v Speaker 2>has been killed in battle by the Trojan prince Hector,

0:35:38.560 --> 0:35:42.319
<v Speaker 2>and Achilles reacts sort of by losing his mind. He's

0:35:42.360 --> 0:35:45.320
<v Speaker 2>filled with grief and rage and a thirst for vengeance.

0:35:45.840 --> 0:35:48.600
<v Speaker 2>And so the Greeks and the Trojans in this part

0:35:48.640 --> 0:35:51.560
<v Speaker 2>of the poem are fighting over the right to retrieve

0:35:51.680 --> 0:35:55.040
<v Speaker 2>Petroclus's body from the field of battle. And then the

0:35:55.080 --> 0:35:59.680
<v Speaker 2>goddess Athena puts this godlike power and aura into Achilles

0:36:00.120 --> 0:36:02.440
<v Speaker 2>so that he will be able to terrify the Trojans

0:36:02.680 --> 0:36:05.160
<v Speaker 2>and drive them into a route. And so this is

0:36:05.400 --> 0:36:10.920
<v Speaker 2>from the translation by Caroline Alexander. Achilles beloved of Zeus arose,

0:36:11.160 --> 0:36:14.880
<v Speaker 2>and Athena casts the tasseled aegis about his mighty shoulders.

0:36:15.320 --> 0:36:19.080
<v Speaker 2>She shining among goddesses. Encircled round his head a cloud

0:36:19.120 --> 0:36:24.000
<v Speaker 2>of gold, and from it blazed bright, shining fire. Okay,

0:36:24.040 --> 0:36:26.840
<v Speaker 2>so maybe a little bit different. Maybe not hair directly

0:36:26.880 --> 0:36:28.839
<v Speaker 2>on fire, but a cloud of gold around the head

0:36:28.960 --> 0:36:32.200
<v Speaker 2>from which blazes bright fire. It goes on to say,

0:36:32.600 --> 0:36:35.799
<v Speaker 2>and as when smoke rising from a city reaches the

0:36:35.840 --> 0:36:39.520
<v Speaker 2>clear high air from a distant island, which enemy men

0:36:39.560 --> 0:36:42.560
<v Speaker 2>fight round, and they, the whole day long, are pitted

0:36:42.600 --> 0:36:46.200
<v Speaker 2>in hateful warfare around the city walls. But with the

0:36:46.280 --> 0:36:50.759
<v Speaker 2>sun's setting, the beacon fires blaze torch upon torch, and

0:36:50.840 --> 0:36:54.640
<v Speaker 2>flaring upward, the glare becomes visible to those who live around,

0:36:55.080 --> 0:36:57.200
<v Speaker 2>in the hope that they might come with ships as

0:36:57.239 --> 0:37:01.400
<v Speaker 2>allies against destruction. So from a killer head the radiance

0:37:01.480 --> 0:37:05.239
<v Speaker 2>reached the clear high air, and going away from the wall,

0:37:05.320 --> 0:37:07.920
<v Speaker 2>he stood at the ditch. Nor did he mix with

0:37:08.040 --> 0:37:12.000
<v Speaker 2>the Achaeans, for he observed his mother's knowing command, and

0:37:12.080 --> 0:37:15.840
<v Speaker 2>standing there he shouted, and from the distance Pallas Athena

0:37:15.920 --> 0:37:19.600
<v Speaker 2>cried out. Too unspeakable was the uproar he incited in

0:37:19.680 --> 0:37:23.279
<v Speaker 2>the Trojans, as when a clarion voice is heard, when

0:37:23.400 --> 0:37:26.760
<v Speaker 2>cries the trumpet of life, destroying enemies who surround the city.

0:37:27.120 --> 0:37:31.120
<v Speaker 2>Such then was the clarion voice of Eacides. And when

0:37:31.200 --> 0:37:34.400
<v Speaker 2>they heard the brazen voice of Eacides, the spirit in

0:37:34.440 --> 0:37:37.919
<v Speaker 2>each man was thrown in turmoil. The horses, with their

0:37:38.000 --> 0:37:41.800
<v Speaker 2>fine manes, wheeled their chariots back, for in their hearts

0:37:41.840 --> 0:37:45.720
<v Speaker 2>they forebode distress to come. And the charioteers were struck

0:37:45.760 --> 0:37:49.240
<v Speaker 2>from their senses when they saw the weariless, terrible fire

0:37:49.320 --> 0:37:53.440
<v Speaker 2>above the head of Peleus's great hearted son blazing. And

0:37:53.480 --> 0:37:58.680
<v Speaker 2>this the gleaming eyed goddess Athena caused to blaze. So

0:37:58.920 --> 0:38:01.719
<v Speaker 2>again it's sort of an edge case because it doesn't

0:38:01.719 --> 0:38:04.680
<v Speaker 2>say directly the hair is on fire, in that it's

0:38:04.719 --> 0:38:08.680
<v Speaker 2>literally being consumed by flame. But it's this more common

0:38:08.719 --> 0:38:12.080
<v Speaker 2>imagery we get of a radiance that appears around or

0:38:12.160 --> 0:38:15.040
<v Speaker 2>over the top of the head and is described as

0:38:15.160 --> 0:38:19.560
<v Speaker 2>burning like fire or burning like his hair were on fire.

0:38:19.960 --> 0:38:22.960
<v Speaker 2>And in fact it comes back more towards Virgil's time period,

0:38:23.000 --> 0:38:25.799
<v Speaker 2>the context of the early Roman Empire. You can think

0:38:25.880 --> 0:38:29.080
<v Speaker 2>of cases of imagery like this that appear in say,

0:38:29.120 --> 0:38:32.080
<v Speaker 2>the Christian New Testament. So in the New Testament, in

0:38:32.120 --> 0:38:34.880
<v Speaker 2>the Book of Acts, chapter two, we get the story

0:38:34.920 --> 0:38:38.040
<v Speaker 2>of the Pentecost, which is the anointing by the Holy

0:38:38.080 --> 0:38:42.680
<v Speaker 2>Spirit of Jesus's apostles in Jerusalem, fifty days after the

0:38:42.719 --> 0:38:47.520
<v Speaker 2>Resurrection has taken place. And this part says that in

0:38:47.560 --> 0:38:51.440
<v Speaker 2>the NRSV translation quote, when the day of Pentecost had come,

0:38:51.760 --> 0:38:54.480
<v Speaker 2>they were all together in one place, and suddenly from

0:38:54.520 --> 0:38:56.640
<v Speaker 2>heaven there came a sound, like the rush of a

0:38:56.760 --> 0:38:59.759
<v Speaker 2>violent wind, and it filled the entire house where they

0:38:59.760 --> 0:39:04.359
<v Speaker 2>were divided. Tongues as of fire appeared among them, and

0:39:04.360 --> 0:39:07.239
<v Speaker 2>a tongue rested on each of them. All of them

0:39:07.239 --> 0:39:09.880
<v Speaker 2>were filled with the Holy Spirit and began to speak

0:39:09.920 --> 0:39:13.200
<v Speaker 2>in other languages, as the Spirit gave them the ability.

0:39:14.400 --> 0:39:17.040
<v Speaker 2>So in this case it does not seem intended to

0:39:17.160 --> 0:39:20.080
<v Speaker 2>terrify like it did in the Iliad. But what's sort

0:39:20.080 --> 0:39:23.800
<v Speaker 2>of common in all these stories across the Eneid by Virgil,

0:39:24.200 --> 0:39:27.680
<v Speaker 2>across the Iliad, and across the New Testament is the

0:39:27.719 --> 0:39:30.600
<v Speaker 2>appearance of fire or radiance above the crown of a

0:39:30.680 --> 0:39:34.200
<v Speaker 2>human head, to show in some way that God or

0:39:34.239 --> 0:39:37.640
<v Speaker 2>the gods have intervened on behalf of this person, either

0:39:37.719 --> 0:39:41.080
<v Speaker 2>to make them powerful in battle, to give them new

0:39:41.120 --> 0:39:45.000
<v Speaker 2>powers of speech or understanding, or to show a kind

0:39:45.000 --> 0:39:47.960
<v Speaker 2>of prophecy about them, to mark them as destined in

0:39:48.040 --> 0:39:48.560
<v Speaker 2>some way.

0:39:49.680 --> 0:39:51.960
<v Speaker 1>And then, yeah, you can imagine there's some crossover here.

0:39:52.000 --> 0:39:54.879
<v Speaker 1>Certainly we can look to various examples from the Bible too,

0:39:54.880 --> 0:39:58.440
<v Speaker 1>where there's people are in flames but they're not hurt,

0:39:59.840 --> 0:40:02.239
<v Speaker 1>or God speaking through the fire, the burning bush, and

0:40:02.280 --> 0:40:05.600
<v Speaker 1>so forth. So yeah, well, once you have these images

0:40:05.640 --> 0:40:07.560
<v Speaker 1>out there, they kind of there, they do kind of

0:40:07.560 --> 0:40:09.719
<v Speaker 1>brush up against each other and infect each other with

0:40:09.840 --> 0:40:11.320
<v Speaker 1>their their there ares.

0:40:11.880 --> 0:40:14.440
<v Speaker 2>Yeah, but if you want to learn more about the

0:40:14.480 --> 0:40:16.480
<v Speaker 2>Halo and the Ara, like I said, we did a

0:40:16.480 --> 0:40:18.239
<v Speaker 2>whole series on that a few years back. You can

0:40:18.280 --> 0:40:21.080
<v Speaker 2>go into our archives and check out. Ultimately, I feel

0:40:21.080 --> 0:40:22.759
<v Speaker 2>like a lot of the examples we were able to

0:40:22.800 --> 0:40:25.440
<v Speaker 2>turn up today I think do bleed more into the

0:40:25.480 --> 0:40:29.600
<v Speaker 2>halo are territory than into the more literal hair burning

0:40:29.719 --> 0:40:32.759
<v Speaker 2>territory that we were thinking about. So I don't know,

0:40:32.800 --> 0:40:36.160
<v Speaker 2>I want I guess this episode is one where we

0:40:36.360 --> 0:40:39.200
<v Speaker 2>turned up more dead ends than usual. But uh, maybe

0:40:39.200 --> 0:40:41.680
<v Speaker 2>that's useful to you. To you the listener to to

0:40:42.120 --> 0:40:44.400
<v Speaker 2>hear what it's like when you expect to find certain

0:40:44.440 --> 0:40:46.480
<v Speaker 2>things out there and you come up cold.

0:40:46.920 --> 0:40:49.680
<v Speaker 1>Well, at least with the second example from the Ania,

0:40:49.840 --> 0:40:52.080
<v Speaker 1>it seems to sort of at least start off like

0:40:52.400 --> 0:40:54.319
<v Speaker 1>hair catching on fire, where they're like, oh my god,

0:40:54.320 --> 0:40:56.280
<v Speaker 1>our hair's on fire. Wait, hold up, just an omen,

0:40:56.360 --> 0:41:00.120
<v Speaker 1>It's okay, put their water jugs down. So there is

0:41:00.200 --> 0:41:01.839
<v Speaker 1>there is at least a direct connection there.

0:41:02.120 --> 0:41:04.080
<v Speaker 2>I think the aenead is the closest we got to

0:41:04.160 --> 0:41:06.239
<v Speaker 2>what I had in mind. But like we said, and

0:41:06.280 --> 0:41:07.880
<v Speaker 2>maybe there are a bunch of great examples we just

0:41:07.880 --> 0:41:08.720
<v Speaker 2>didn't come across.

0:41:09.200 --> 0:41:11.680
<v Speaker 1>Yeah, yeah, And I don't know, there could be examples

0:41:11.680 --> 0:41:14.120
<v Speaker 1>that are kind of that where we lose that emphasis

0:41:14.160 --> 0:41:17.680
<v Speaker 1>and translation. So I don't know. It's like the comparison

0:41:17.719 --> 0:41:20.920
<v Speaker 1>of hair to fire and all these various auras and

0:41:21.000 --> 0:41:23.680
<v Speaker 1>halo effects. You know, they do kind of bleed together

0:41:23.719 --> 0:41:27.239
<v Speaker 1>and they confuse the topic of it. And again, there

0:41:27.560 --> 0:41:31.799
<v Speaker 1>there's no shortage of modern examples that are far clearer. Again,

0:41:31.960 --> 0:41:36.040
<v Speaker 1>lots of fire, elemental beings and fantasy and probably in

0:41:36.080 --> 0:41:38.000
<v Speaker 1>science fiction as well. I didn't look there as much,

0:41:38.040 --> 0:41:42.440
<v Speaker 1>but you know, so many examples, certainly in the illustrated medium.

0:41:43.200 --> 0:41:47.040
<v Speaker 1>There I ran across like multiple superheroes that have like

0:41:47.080 --> 0:41:50.440
<v Speaker 1>hair of fire, So I do think you're onto something

0:41:50.440 --> 0:41:54.879
<v Speaker 1>with that possible connection to modern depictions of hair and

0:41:54.920 --> 0:41:57.480
<v Speaker 1>that kind of like propping up more and more examples

0:41:57.520 --> 0:42:01.040
<v Speaker 1>of fire, elemental beings with flaming hair, flaming beard.

0:42:01.120 --> 0:42:03.520
<v Speaker 2>Speaking of elementals, this has actually been on my list

0:42:03.600 --> 0:42:05.200
<v Speaker 2>for a bit. I've been thinking we should come and

0:42:05.239 --> 0:42:07.760
<v Speaker 2>do an episode on the elementals, like going back to Paris,

0:42:07.800 --> 0:42:08.760
<v Speaker 2>Elsis and stuff.

0:42:08.920 --> 0:42:11.600
<v Speaker 1>Oh yeah, yeah, I'd be up for that. Yeah, all

0:42:11.680 --> 0:42:15.880
<v Speaker 1>the way from ancient traditions on up to dungeons and dragons.

0:42:16.400 --> 0:42:18.399
<v Speaker 2>But okay, I think that does it for burning hair

0:42:18.440 --> 0:42:18.680
<v Speaker 2>for me.

0:42:19.360 --> 0:42:21.359
<v Speaker 1>All Right, we'll go ahead and close it off then,

0:42:21.480 --> 0:42:23.839
<v Speaker 1>but we'd love to hear from everyone out there if

0:42:23.840 --> 0:42:26.520
<v Speaker 1>you have thoughts on anything we discussed here, or examples

0:42:26.520 --> 0:42:29.080
<v Speaker 1>that we didn't bring up that we should sin them in,

0:42:29.239 --> 0:42:32.960
<v Speaker 1>and we'll cover them perhaps on a future episode of

0:42:33.200 --> 0:42:35.880
<v Speaker 1>Listener Mail. We're still doing listener Mails, They're just not

0:42:35.960 --> 0:42:40.120
<v Speaker 1>happening every week. They're going to occur every month or so,

0:42:40.239 --> 0:42:42.640
<v Speaker 1>and we're gonna they're gonna be longer. They're gonna be

0:42:42.640 --> 0:42:46.920
<v Speaker 1>in the place of Core episodes. Our Core episodes, of course,

0:42:46.960 --> 0:42:50.680
<v Speaker 1>are key science and culture episodes. They published on Tuesdays

0:42:50.680 --> 0:42:52.840
<v Speaker 1>and Thursdays. On Wednesdays we do a short form episode,

0:42:52.840 --> 0:42:55.239
<v Speaker 1>and on Fridays we set aside most serious concerns to

0:42:55.320 --> 0:42:57.880
<v Speaker 1>just talk about a weird film on Weird House Cinema.

0:42:58.120 --> 0:43:02.319
<v Speaker 1>We're running those Weird House Cinema rewind episodes on Mondays now,

0:43:02.640 --> 0:43:06.400
<v Speaker 1>and of course regular Vault episodes reruns of Core episodes

0:43:06.440 --> 0:43:07.880
<v Speaker 1>those occur on Saturdays.

0:43:08.239 --> 0:43:12.080
<v Speaker 2>Huge thanks as always to our excellent audio producer JJ Posway.

0:43:12.360 --> 0:43:14.000
<v Speaker 2>If you would like to get in touch with us

0:43:14.000 --> 0:43:16.600
<v Speaker 2>with feedback on this episode or any other, to suggest

0:43:16.600 --> 0:43:18.520
<v Speaker 2>a topic for the future, or just to say hello,

0:43:18.680 --> 0:43:21.160
<v Speaker 2>you can email us at contact at stuff to Blow

0:43:21.200 --> 0:43:29.760
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0:43:29.840 --> 0:43:32.759
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