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Speaker 1: It was my fault for letting the cattle graze so

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Speaker 1: near the old wood, in the circular stones, where the

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Speaker 1: roots grow elf twisted and rain water filled elf cups,

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Speaker 1: in the rock where strange lights danced some nights, and

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Speaker 1: the moonlight shines brighter than elsewhere. I'd lost cows before,

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Speaker 1: but never like this. I found her bloated and dead

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Speaker 1: by the tree line. As I strolled up to the

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Speaker 1: poor heifer, I saw neither bite nor puncture on her hide.

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Speaker 1: I scanned the surrounding grass for signs of tracks or blood.

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Speaker 1: I saw neither. But that's when something caught my eye,

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Speaker 1: A small stone point like an arrow head, with neither

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Speaker 1: shaft nor fletchings, and carved by some art not practiced

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Speaker 1: by mortal men. I stooped to pick it up, and

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Speaker 1: that's when I felt a white hot pain in my

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Speaker 1: upper left side. I felt for blood underneath my shirt,

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Speaker 1: such was the pain, but found only unpierced flesh, even

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Speaker 1: as the agony of it brought me to my knees.

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Speaker 1: In the tall grass, a scan the tree line. They

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Speaker 1: were invisible to my eyes, but I felt them somehow,

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Speaker 1: The elves watching on from the shadows of the wood,

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Speaker 1: perhaps snickering in their sublime odd tongue as the elf

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Speaker 1: bolt racked my body. But I clutched the stone in

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Speaker 1: my hand. I knew what I had to do. I

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Speaker 1: dragged myself back across the field, sweat pouring down my

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Speaker 1: face and my spleen swelling fit to burst with elf cake.

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Speaker 1: Even then, when I arrived back at the house, I

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Speaker 1: dropped the little of stone in a pan of water.

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Speaker 1: I clutched my bible for good measure. I strained remember

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Speaker 1: words and incantations by either priest or wise woman. But

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Speaker 1: the best I could manage was a vague prayer to

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Speaker 1: be interpreted by whatever heard me. In my moment of need,

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Speaker 1: I drank the stone, touched water down all of it,

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Speaker 1: though it chilled my teeth and stung my tongue. And

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Speaker 1: then I realized, too late that the charm was no good,

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Speaker 1: for it had touched the ground, sunlight had fallen upon it.

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Speaker 1: The power of the elves had all but drained from

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Speaker 1: the thing, and I was afforded only passing relief. And

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Speaker 1: so I write this letter by candlelight, and I will

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Speaker 1: weigh it down on the table with the Queer stone

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Speaker 1: as proof, for I am now Elf marked and Elf taken.

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Speaker 1: I swell, I ache to the moon rises once more

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Speaker 1: in the sound of their music fills the night. Welcome

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Speaker 1: just about to blow your mind the production of My

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Speaker 1: Heart Radio. Hey, welcome to Stuff to blow your mind.

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Speaker 1: My name is Robert Lamb and I'm Joe McCormick. And

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Speaker 1: that little cold open definitely takes some liberties with the

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Speaker 1: folklore we're going to be discussing here today. When just

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Speaker 1: trying to get a little seasonal Halloween flavor here going

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Speaker 1: in this episode, which I guess is kind of kick

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Speaker 1: starting or how lloween season here on Stuff to blow

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Speaker 1: your mind. But but today we're going to be talking about,

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Speaker 1: as you might guess from the opening, elf shot or

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Speaker 1: elf stones, Pixie arrows, elf arrows, and many other names,

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Speaker 1: the missiles of the others. Yeah, yeah, So the basic

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Speaker 1: idea here, I think is basically embedded in the fiction

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Speaker 1: we just shared here. The idea that and this is

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Speaker 1: just roughly so. Like with with many folk traditions, as

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Speaker 1: we'll discuss, there a number of variations over time and space.

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Speaker 1: But the idea here is that the elves, out of

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Speaker 1: trickery or pure malice, they might shoot cattle or humans

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Speaker 1: in some cases with their invisible arrows, and these invisible

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Speaker 1: arrows leave little or no physical trace in again in

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Speaker 1: many tellings, but cause otherwise unexplainable pain or disease or

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Speaker 1: perhaps even death. The notion was supported via the evidence

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Speaker 1: of discovered Neolithic arrowheads and other curios, and the ideas

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Speaker 1: especially tied to the British Isles, but one sees examples

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Speaker 1: of it from elsewhere in Europe as well as from

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Speaker 1: the America's after colonial arrival. Right. So, the belief in

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Speaker 1: elf shot, I think is best understood not as a

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Speaker 1: single belief but as a sort of uh complex of

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Speaker 1: related explanations for totally different types of natural phenomena that

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Speaker 1: are all sort of unified under under a common theory

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Speaker 1: of of fairy weapons and fairy malice. Yeah. Yeah, and

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Speaker 1: without diving any deeper we can we can see the

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Speaker 1: appeal of these ideas. Right. It's a superstitious, supernatural script

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Speaker 1: that can help explain several different things, help explain and

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Speaker 1: otherwise unexplained illness, otherwise unexplained pain or another malady, otherwise

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Speaker 1: unexplained illness or death, and cattle and otherwise unexplained artifacts

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Speaker 1: found on or in the Earth. Now it makes sense,

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Speaker 1: I think at this point to discuss the elves of it,

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Speaker 1: because I know, for for many of us out there,

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Speaker 1: you you say the word elf, and there are probably

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Speaker 1: a few different key images and ideas that are gonna

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Speaker 1: immediately come come to life in your mind. I mean,

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Speaker 1: especially now with the Rings of Power on TV and

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Speaker 1: so forth, many of and also you know the resurgence

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Speaker 1: of Dungeons and Dragons, people are going to think about

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Speaker 1: the fantasy elves of Tolkien and Tolken derived works like

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Speaker 1: Dungeons and Dragons. Uh. For for others of you out there,

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Speaker 1: you might instantly think about Santa's elves or Keebler elves.

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Speaker 1: Little you know, curious people making novelties and imaginary idealistic workshops. Right,

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Speaker 1: I would say that the influence of Tolkien is so

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Speaker 1: strong that, uh, at least in America. I don't I

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Speaker 1: don't know if this would be as true in the

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Speaker 1: rest of the English speaking world even, but but at

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Speaker 1: least in America, when you say elf, I think what

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Speaker 1: people mostly think is a Tolkien style high elf an

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Speaker 1: l Rond or Galadriel to figure a kind of noble

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Speaker 1: and elegant fantasy aristocrat who has, you know, wisdom and

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Speaker 1: magic arts to offer. Yeah, and generally just super blonde hair,

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Speaker 1: like real, real, pristine blonde wig going on in many cases.

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Speaker 1: I guess el Ron Elron didn't have blond hair. Elrond

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Speaker 1: have red hair. I don't know, dark hair. I don't

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Speaker 1: know he's I mean, there's an Elrond, young Elrond, the

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Speaker 1: younger version of Elrond is in the Rings of Power,

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Speaker 1: and I'm I'm suddenly at at a loss to remember

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Speaker 1: what color is hair is mainly remember the ears. I

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Speaker 1: remember thinking around the year two thousand two or so.

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Speaker 1: It's like live Tyler. That's an elf. I guess. The

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Speaker 1: interesting thing is that, of course both of these ideas,

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Speaker 1: obviously Tolkien's ideas of elves have have their roots in

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Speaker 1: actual folklore and mythology, as one would expect. But but

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Speaker 1: even like Santa's ells and Keepler elves, I guess they're

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Speaker 1: not They're not completely removed from the mythologic called roots here,

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Speaker 1: but that but perhaps less connected. Yea, as you're saying,

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Speaker 1: Once you get outside of the very sort of narrowly

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Speaker 1: Tolkien influenced idea, the elf is actually an extremely broad

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Speaker 1: tradition right right, and you get into into many of

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Speaker 1: these traditions and beliefs of old and elves get more

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Speaker 1: mysterious and also more dangerous. They become less human and

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Speaker 1: harder to fathom. So I want Two of the sources

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Speaker 1: I often turn to when when thinking about these things

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Speaker 1: are Brewers Dictionary of Phrase and Fable, which is is

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Speaker 1: you know, which is a pretty pretty good book even

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Speaker 1: today for for for highlighting some of this stuff. And

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Speaker 1: then of course I always look at the books of

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Speaker 1: Folklore's Carol Rose in particular for this one Spirits, Ferries,

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Speaker 1: Leprikaans and Goblins, which is still very much in print.

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Speaker 1: I always recommend that one to two fans of mythological

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Speaker 1: and folkloric beings. But in Brewers Dictionary Phrase and Fable,

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Speaker 1: the definition of elf is quote a dwarfish being of

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Speaker 1: Teutonic mythology possessed of magical powers which is used for

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Speaker 1: the good or ill of mankind. Carol Rose, in uh

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Speaker 1: in the Spirits Fairies, Lepricuns and Goblins, mentions that in

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Speaker 1: Teutonic mythology, the alpha are subdivided into dark elves and

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Speaker 1: light elves, and Rose refers to them as well as

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Speaker 1: a type of sprite found in British, Icelandic, Scandinavian and

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Speaker 1: Teutonic legend. They are the the alf the alf. There

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Speaker 1: are several different spellings that are kind of like elf

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Speaker 1: or alf or yielf for or in some cases you

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Speaker 1: have like the Ellen or el folk and Danish you

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Speaker 1: have the elvore in Swedish traditions, and then they're the

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Speaker 1: spay Wise and Icelandic traditions and many more. Now there

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Speaker 1: have been attempts to understand elves as both um sort

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Speaker 1: of folkloric and mythological reverberations of our understandings of indigenous

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Speaker 1: people's which certainly ties in with some of the themes

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Speaker 1: will be exploring here, as well as with people born

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Speaker 1: with certain birth defects or people that have certain illnesses. Um.

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Speaker 1: And these are perhaps broader explorations, but but I think

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Speaker 1: we can see the validity of both avenues combined of course,

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Speaker 1: as always with the self sustaining power of myth, folklore

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Speaker 1: and belief. You know, we we often mentioned on the

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Speaker 1: show we can't we can't discount the power of human

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Speaker 1: imagination and creativity, be that uh, you know, imagination acting

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Speaker 1: out of pure whimsy, or imagination seeking to understand things

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Speaker 1: or just even make shape of various realities of life. Yeah,

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Speaker 1: And another way I would put that is that yes,

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Speaker 1: people often did probably see something that they didn't understand

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Speaker 1: and then try to put together a mythical theory of it,

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Speaker 1: a kind of supernatural explanation that would make sense of it.

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Speaker 1: But then other times, clearly people just make things up.

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Speaker 1: I mean, people have imagination and they dream things up.

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Speaker 1: So you get you get both in our mythical traditions,

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Speaker 1: I think. Can it's limiting to assume that you're always

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Speaker 1: looking at one thing or the other right right, But

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Speaker 1: once the once the script is established, the script is

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Speaker 1: generally nourished and maintained. Um so so like other similar

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Speaker 1: beings in folklore, such as say that the Irish tradition

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Speaker 1: of the Tata done and uh, fairies and so forth,

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Speaker 1: there's kind of a ghost species are to the elves,

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Speaker 1: they're the sublime other that occupies places that we cannot occupy.

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Speaker 1: They hold powers that we scarcely comprehend, and they may

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Speaker 1: wish as well, they may wish us ill, or they

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Speaker 1: may just sort of be neutral in all matters. Uh.

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Speaker 1: And there are reasons are hard to fathom they might

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Speaker 1: do the things they do on a whim, or they

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Speaker 1: might have seemingly good reason to act against us or

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Speaker 1: or forests. They're also associated with a host of unexplained phenomena,

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Speaker 1: including visual phenomena, making them a core supernatural script for

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Speaker 1: the unexplained that I think alone and many have pointed

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Speaker 1: this out aligne closely with twenty and twenty one century

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Speaker 1: uses of the UFO script of the the Alien Visitor

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Speaker 1: Script for the unexplained as a way of shaping and

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Speaker 1: processing things that we don't understand, for examples pointed out

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Speaker 1: by both in both Roses book and in Brewers. We

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Speaker 1: have a number of elf related phenomenon in folk traditions,

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Speaker 1: and they include the following. There's elf bore, which is

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Speaker 1: apparently This is the apparently a piece of wood from

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Speaker 1: which the knot has been dropped out. I don't know

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Speaker 1: how how much I really need a supernatural script to

191
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Speaker 1: explain that, but fair enough. There's elf cake. This is

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Speaker 1: an enlargement of the spleen elf child. This is a

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Speaker 1: change link getting into changeling traditions. This one was new

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Speaker 1: to me. An elf cup elf cup This would be

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Speaker 1: where you have stone that has a hollow form from

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Speaker 1: dripping water and water collects there. Well, that's the elf cup,

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Speaker 1: and I guess the elves drink from it. Elf are

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Speaker 1: getting interditions of the willow the wisp, which we've covered

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Speaker 1: on the show before. Now here's one that people with

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Speaker 1: long longer hair, or with children with longer hair can

201
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Speaker 1: definitely comment on. Elf locks. These are tangles and knots

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Speaker 1: in the hair caused by elves in the night. If

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Speaker 1: one is elf marked, that may refer to birth defects

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Speaker 1: or birth marks caused by the elves. If you are

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Speaker 1: elf taken, that means you're a bewitched or an enchanted person.

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Speaker 1: Elf twisted may refer to someone who has suffered a stroke,

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Speaker 1: but it also can refer to deformed vegetation elf twisted vegetation.

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Speaker 1: And then this is an interesting one I ran across

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Speaker 1: as well. I don't think this was in neither of

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Speaker 1: these texts, but elf milling the sound of woodworms chewing.

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Speaker 1: And then of course we have our elf pharaohs are

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Speaker 1: elf shot um, which again is a perfect script to

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Speaker 1: turn to in an attempt to explain the unexplainable, and

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Speaker 1: also is alluded to in the cold Open the artifacts

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Speaker 1: associated with elf shot. The little found uh uh stones

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Speaker 1: and arrowheads are also associated with various folk medicine and

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Speaker 1: magical practices, generally thought to heal or alleviate illness in

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Speaker 1: animals or humans. Generally, uh illness is caused or perceived

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Speaker 1: to be caused by the elf shot. Like if you

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Speaker 1: get shot by a fantasy arrow, by a magical arrow

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Speaker 1: from an uh from the elves, well, if you can

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Speaker 1: find that that artifact, well, then maybe we have a

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Speaker 1: chance of curing things. Or if we happen to have

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Speaker 1: any in the collection of the local healer, maybe a

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Speaker 1: little satchel of of elf stone somewhere, well, those can

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Speaker 1: be used uh in the curative arts, drawing on the

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Speaker 1: traditional logic of like cures like or sympathetic magic, the

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Speaker 1: idea that if your if your ailment is caused by

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Speaker 1: a certain type of object or or action, then it

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Speaker 1: can also be maybe cured by a similar or related

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Speaker 1: type of object or action, right right, And sometimes these stones,

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Speaker 1: these elf arrows and so forth, they're thought to be

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Speaker 1: be essentially the ones that were fired. Other times they

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Speaker 1: may have been dropped by the elves. And some other

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Speaker 1: cases you have situations where these things are interpreted as

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Speaker 1: having like fallen from the sky and so forth. Yeah,

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Speaker 1: a lot of the older sources that I read quoted

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Speaker 1: said that they were dropped from the air. Now for

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Speaker 1: a couple of related concepts. Here in Scotland, there are

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Speaker 1: also tales of fairy riding, by which a livestocks paralysis

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Speaker 1: has explained as being due to exhaustion caused by fairies

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Speaker 1: riding the animals around his mounts all through the night.

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Speaker 1: There's also the use of thunder stones, of which I

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Speaker 1: guess elf shot is kind of a subset or at

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Speaker 1: least the very related concepts in which people have reinterpreted stone,

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Speaker 1: axe heads, tools, and also fossils as sacred objects that

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Speaker 1: may have fallen from the sky or experienced some other

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Speaker 1: supernatural entry into our world. And we see examples of

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Speaker 1: this in European, Native American and Asian traditions as well.

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Speaker 1: I found an interesting quote on this. This is from

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Speaker 1: eight in need Fire publishing The Illustrated Archaeologists by archaeologist

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Speaker 1: Jay romilly Allen. Quote. There is hardly a single prehistoric

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Speaker 1: remain in the country whose name does not show that

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Speaker 1: common people associated with fairies, which is hags or the devil.

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Speaker 1: So too, with the implements and objects found on ancient sites.

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Speaker 1: The stone celt is looked upon as a thunderbolt, the

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Speaker 1: flint arrow and elf arrow, the spindle wheel, a fairies millstone,

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Speaker 1: the colored glass bead, an adder bead adder beads by

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Speaker 1: the way where these were thought to have been created

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Speaker 1: by snakes, and they were used in folk medicine as well,

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Speaker 1: and of course in general, the idea of invisible missiles

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Speaker 1: sent by a supernatural enemy that causes illness. This is

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Speaker 1: also comparable to other concepts of magic, spells and curses

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Speaker 1: that can be found in cultures throughout the world from

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Speaker 1: you know their exam puls, like the traditions of the

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Speaker 1: skin walkers among the Navaho, the concept of google poison,

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Speaker 1: and the Han Chinese traditions um, and you know many

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Speaker 1: such traditions around the world that involve the work of

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Speaker 1: outsiders or secret outsiders that bring about sickness in a

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Speaker 1: given people. Thank yeah, now, I thought it would be

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Speaker 1: a good idea for elf shots, specifically to uh look

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Speaker 1: at a paper that collected some direct accounts of folk

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Speaker 1: beliefs about elf shot, especially in Scotland, UM, where a

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Speaker 1: lot of this folklore work was done. Uh. And this

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Speaker 1: paper is by Thomas Davidson. It's called elf Shot Cattle.

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Speaker 1: It was published in the journal Antiquity in nineteen fifty six. Uh. Now,

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Speaker 1: I do want to preface. In the next episode, I

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Speaker 1: think we're going to talk about a couple of papers

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Speaker 1: that um offers some criticism of the subject of elf shot,

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Speaker 1: maybe questioning some things about this alleged folk belief. But

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Speaker 1: I thought it would be good to first look at

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Speaker 1: some of the more prevailing notions from from previous scholarship. Now,

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Speaker 1: this paper by Davidson kicks off offering a number of accounts.

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Speaker 1: The first one is one that was recorded in Scottish

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Speaker 1: Notes and Queries in the first series. And uh this uh,

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Speaker 1: this is rendered with a wonderful bit of transliterated Scottish accent,

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Speaker 1: which I will not attempt to do in my own

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Speaker 1: voice as I read it. But it is quoting a

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Speaker 1: Buccan farmer. Uh. This is a this is a region

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Speaker 1: of Scotland, a Buccan farmer in the late autumn of

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Speaker 1: eighteen eighty four, and his complaint was as follows, quoted

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Speaker 1: in Scottish Notes and Queries. Oh, and there are a

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Speaker 1: couple of terms in here. I'll have to come back

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Speaker 1: and define in a minute, probably, but uh. The quote

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Speaker 1: goes like this, I've gotten an ill job this morning,

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Speaker 1: in the death of a fine stirk by elf shot.

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Speaker 1: And the pity is he wasn't fastened to a hair tether,

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Speaker 1: which is a halter made of hair. Uh. Fan, the

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Speaker 1: weapon would have fallen short of him. And then Davidson writes,

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Speaker 1: when asked whether it might not have been due to

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Speaker 1: quarter ill, he replied that couldn't be. My neighbor and

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Speaker 1: me open up the beast, and there was a hole

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Speaker 1: through his heart, so a couple of things there. He

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Speaker 1: says that this happened to a stirk. A stirk is

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Speaker 1: a yearling bullock or heifer, so I think a calf

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Speaker 1: young cattle. Uh. And then there's this reference to quarter

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Speaker 1: ill as the the opposite explanation. Uh. Quarter Ill is

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Speaker 1: a common disease found in livestock, also known as black leg.

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Speaker 1: It's caused by an infection, often in one of the

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Speaker 1: limbs by Clostridium bacteria. And I've read in other sources

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Speaker 1: that death can be very rapid after symptoms first present,

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Speaker 1: sometimes just a matter of hours. So you could have

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Speaker 1: a calf fall dead of quarter ill without really much

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Speaker 1: warning at all. I love the detail about the hole

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Speaker 1: through the heart. This lines up with some other accounts

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Speaker 1: I was looking at where while you know which, elf

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Speaker 1: shot is not thought to present a traditional wound. In

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Speaker 1: some cases there's no wound at all, but other times

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Speaker 1: there is a wound if you know what to look for,

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Speaker 1: if you look closely enough. And of course this easily

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Speaker 1: falls in with the realities we see mirrored and other

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Speaker 1: supernatural scripts, like if you you know the mark of

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Speaker 1: the witch, well, if you look closely enough and you

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Speaker 1: want to find it enough, you will find the mark

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Speaker 1: of the witch. If you want to find the you know,

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Speaker 1: the the hidden sensor that the aliens put in a

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Speaker 1: person's flesh, well, just keep looking. You'll find something that

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Speaker 1: seems a little odd, and surely that is the mark. Yeah,

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Speaker 1: there are all kinds of methods to detect the mark.

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Speaker 1: I'll talk about that a bit in a minute. One

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Speaker 1: of them I read about is like a the oldest

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Speaker 1: member of the family should wear a blue bonnet, and

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Speaker 1: then the blue bonnet will be rubbed all over the cow,

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Speaker 1: and somehow the rubbing of the flower or the actually

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Speaker 1: I don't know if that refers to a flower or

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Speaker 1: an actual bonnet, it says blue bonnet in the paper.

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Speaker 1: But whichever one it is, you rub that on the

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Speaker 1: cow and that will reveal where the where the animal

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Speaker 1: was struck. But anyway, so to recap this story from

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Speaker 1: from eighteen eighty four, this farmer is saying a healthy

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Speaker 1: young calf drops dead in its first year suddenly, no

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Speaker 1: apparent explanation. Uh. Though again, of course there are diseases

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Speaker 1: that caused sudden death in bovines. And the farmer and

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Speaker 1: his neighbor confirmed the cause of death was elf shot

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Speaker 1: because they did an autopsy and found that even though

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Speaker 1: the animal had no external wounds, there was a hole

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Speaker 1: in the animal's heart. Okay. Second account cited by Davidson.

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Speaker 1: This was originally published in Proceedings of the Society of

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Speaker 1: Antiquaries in Scotland. Uh, And it goes like this, Davidson writes. Quote.

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Speaker 1: Some years before, in eighteen sixty seven, a Mr. Hugh

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Speaker 1: Morrison saw a cow which was said to have been

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Speaker 1: killed by the fairies. When he pointed out to the

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Speaker 1: farmer that her death had been caused by rolling over

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Speaker 1: and her long horns penetrating the ground had kept her

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Speaker 1: in a position from which she could not rise. He

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Speaker 1: was told that that was a common way in which

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Speaker 1: cow's fall when struck by the UH. And then this

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Speaker 1: is something that is spelled like like it looks like

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Speaker 1: sage head sith, but I believe this is sage she

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Speaker 1: or side she, which is Scott's galelic for ferry arrow.

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Speaker 1: So Davidson connects these beliefs to as we already mentioned,

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Speaker 1: the discovery of neolithic flints in the fields and the

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Speaker 1: countryside where uh. He claims that these were not generally

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Speaker 1: associated with prehistoric human technology. Now, there are some associations

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Speaker 1: of that kind going all the way back to the

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Speaker 1: seventeenth century, but they're not generally accepted by the people,

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Speaker 1: Davidson says, and he quotes the story of a reverend

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Speaker 1: John Frasier who was writing a letter dated to the

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Speaker 1: year seventeen o two was recorded in a work called

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Speaker 1: The Darker Superstitions of Scotland by J. G. Dal Yell,

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Speaker 1: and the letter is talking about how Frasier thought it

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Speaker 1: was strange quote that these lf stones, whether little or

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Speaker 1: Michel Michel meaning large little or Michel, has still the

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Speaker 1: same figure, though certainly known to fall from the air.

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Speaker 1: The commonality superstitiously imagines that the fairies hath made and

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Speaker 1: gives them that shape, and that they do hurt by them,

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Speaker 1: which we call elf shot. And then he goes on

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Speaker 1: to quote a wonderful work the seventeenth century minister and

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Speaker 1: proto folklorist Robert Kirk's treatise The Secret Commonwealth of Elves,

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Speaker 1: Fawns and Fairies, which is a fantastic historical read if

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Speaker 1: you ever get time to check that out. So Kirk

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Speaker 1: is describing the beliefs of the people of Scotland and

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Speaker 1: talking about the weapons made by elves and fairies, and

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Speaker 1: so to quote here from Davidson. Similarly, Kirk describes the

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Speaker 1: weapons as being quote most what solid earthly bodies, nothing

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Speaker 1: of iron, but much of stone, like to a soft flints,

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00:23:00,560 --> 00:23:04,359
Speaker 1: shaped like a barbed arrowhead, but flung like a dart

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Speaker 1: with great force. These arms cut by airt and tools.

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Speaker 1: It seems beyond humane. And I think aert as a

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00:23:13,040 --> 00:23:15,359
Speaker 1: noun often means like a compass point, but it could

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00:23:15,400 --> 00:23:19,200
Speaker 1: mean like art or guidance. But again Kirk is saying

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Speaker 1: that they're beyond human. Said I think I said humane,

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Speaker 1: but I'd probably just be human. Here have have something

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Speaker 1: of the nature of thunderbolt subtlety and mortally wounding the

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Speaker 1: vital parts without breaking the skin. So I love this idea.

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Speaker 1: They have something of the nature of thunderbolt subtlety. Uh.

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Speaker 1: This description from the seventeenth century reminds me of what

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Speaker 1: the farmer and the much later account in the nineteenth

399
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Speaker 1: century said about opening up the calf and finding that

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00:23:49,359 --> 00:23:52,040
Speaker 1: even though the skin had not been broken, the heart

401
00:23:52,080 --> 00:23:54,120
Speaker 1: had been pierced with the fairy arrow, and they could

402
00:23:54,119 --> 00:23:57,800
Speaker 1: tell by the whole And Uh. Here Kirk says that

403
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Speaker 1: these weapons have this this thunderbolt subtlety. If I understand

404
00:24:02,040 --> 00:24:04,760
Speaker 1: that right, I think he's suggesting almost kind of a

405
00:24:04,840 --> 00:24:09,400
Speaker 1: semi spectral quality that like lightning, they can kill you

406
00:24:09,440 --> 00:24:12,720
Speaker 1: without leaving a hole in the skin. Even though they

407
00:24:12,760 --> 00:24:17,199
Speaker 1: are actual physical missiles. They've got kind of a transparent

408
00:24:17,520 --> 00:24:20,639
Speaker 1: or or subtle quality that allows them to kind of

409
00:24:20,640 --> 00:24:24,720
Speaker 1: warp through solid matter. And later in the text, Davidson

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Speaker 1: writes that there was a belief in Ireland where you

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Speaker 1: could have an animal that had been hit by by

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Speaker 1: an elf arrow and you would not find a hole

413
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Speaker 1: in the skin. But if you feel with your fingers

414
00:24:37,240 --> 00:24:40,560
Speaker 1: you could find a hole in the flesh beneath even

415
00:24:40,560 --> 00:24:43,680
Speaker 1: though again the skin is intact. And I love thinking

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Speaker 1: about that because even if you just you know, you

417
00:24:45,840 --> 00:24:48,320
Speaker 1: feel around on your own body, you can find all

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00:24:48,400 --> 00:24:51,960
Speaker 1: kinds of little like I don't know, textural differences in

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00:24:52,000 --> 00:24:54,480
Speaker 1: the flesh underneath the skin you're pressing on, which you

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00:24:54,480 --> 00:24:57,560
Speaker 1: could interpret to be like a hole. Yeah, yeah, there's

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00:24:58,160 --> 00:25:01,480
Speaker 1: you can you can go wild, you know, reinterpreting your

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00:25:01,520 --> 00:25:05,520
Speaker 1: own uh physiology if you think there might be some

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00:25:05,640 --> 00:25:08,480
Speaker 1: sort of like a hole there made by by elves

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Speaker 1: or what have you. Um, yeah, yeah, so that it's

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Speaker 1: it's it's fascinating well and it makes me think about like, um, hypochondria,

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00:25:16,720 --> 00:25:20,280
Speaker 1: you know, in this era. So now you might have

427
00:25:20,480 --> 00:25:24,960
Speaker 1: a more realistic catalog of diseases to draw upon when

428
00:25:25,040 --> 00:25:27,240
Speaker 1: you are a sort of like getting in your head

429
00:25:27,280 --> 00:25:29,320
Speaker 1: about that and assuming that you might have all kinds

430
00:25:29,359 --> 00:25:32,800
Speaker 1: of things affecting you. You can like look up real

431
00:25:32,880 --> 00:25:36,000
Speaker 1: medical conditions on the internet, but like, you know, at

432
00:25:36,000 --> 00:25:39,160
Speaker 1: a time before that, instead of hypochondriac googling the Mayo

433
00:25:39,240 --> 00:25:43,080
Speaker 1: Clinic website and stuff people are thinking about like elf

434
00:25:43,200 --> 00:25:46,240
Speaker 1: arrows and all kinds of curses and things like that, Yeah,

435
00:25:46,280 --> 00:25:48,520
Speaker 1: did I pull a muscle or do I have elf cake?

436
00:25:49,200 --> 00:25:53,200
Speaker 1: You know, it's both would seem equally possible in these cases.

437
00:25:53,520 --> 00:25:57,000
Speaker 1: I also think there's an interesting tension here that if

438
00:25:57,000 --> 00:26:01,159
Speaker 1: there was some belief that these weapons were how ghostly

439
00:26:01,440 --> 00:26:04,200
Speaker 1: or or subtle in a more archaic sense, like able

440
00:26:04,240 --> 00:26:09,120
Speaker 1: to pass through solid objects like a ghost. Um, that's

441
00:26:09,160 --> 00:26:13,119
Speaker 1: in an interesting tension with the evidence of them often

442
00:26:13,160 --> 00:26:16,240
Speaker 1: being literally an artifact made of stone. The stone the

443
00:26:16,320 --> 00:26:21,080
Speaker 1: most perfectly solid and earthly substance people can think of. Yeah, yeah,

444
00:26:21,119 --> 00:26:23,400
Speaker 1: that is interesting, the idea that this is some sort

445
00:26:23,400 --> 00:26:27,840
Speaker 1: of at once it is somehow I a magical, invisible

446
00:26:27,880 --> 00:26:31,520
Speaker 1: weapon that cuts right through flesh and pierces organs and

447
00:26:31,640 --> 00:26:35,200
Speaker 1: brings about mysterious health illnesses, and at the same time, yeah,

448
00:26:35,240 --> 00:26:37,240
Speaker 1: here's the stone. You can hold it, you can pick

449
00:26:37,280 --> 00:26:41,000
Speaker 1: it up. Uh it it outlives us all. One final

450
00:26:41,040 --> 00:26:45,080
Speaker 1: account I wanted to mention from davidson Um. He quotes

451
00:26:45,440 --> 00:26:51,560
Speaker 1: a testimony allegedly given during trials for witchcraft in Scotland.

452
00:26:51,600 --> 00:26:54,880
Speaker 1: And this is in a book by Pitcairn. Uh. And

453
00:26:54,960 --> 00:26:59,400
Speaker 1: this is citing the alleged testimony of a woman convicted

454
00:26:59,400 --> 00:27:03,680
Speaker 1: for witchcraft in sixteen sixty two named Isabel Goudie, who

455
00:27:03,720 --> 00:27:09,120
Speaker 1: reports having seen the elf arrows being made. Quote the

456
00:27:09,200 --> 00:27:13,080
Speaker 1: devil sharps them with his own hand and delivers them

457
00:27:13,119 --> 00:27:17,160
Speaker 1: to elf boys. What whittles and dates them? I think

458
00:27:17,240 --> 00:27:20,800
Speaker 1: dits means to like adorn, equip or ready something and

459
00:27:21,000 --> 00:27:24,320
Speaker 1: dates them with a sharp thing like a packing needle.

460
00:27:24,880 --> 00:27:27,920
Speaker 1: And a packing needle was a large, heavy needle used

461
00:27:28,000 --> 00:27:31,760
Speaker 1: for sewing rough materials like canvas. Now that's an interesting

462
00:27:31,760 --> 00:27:34,560
Speaker 1: account for a number of ways. Uh. One is that,

463
00:27:34,640 --> 00:27:37,639
Speaker 1: of course, while we should always be skeptical readers of

464
00:27:37,680 --> 00:27:42,040
Speaker 1: any historical account, remember that they're like several extra layers

465
00:27:42,040 --> 00:27:45,520
Speaker 1: of skepticism you should apply to alleged confessions of witches,

466
00:27:45,640 --> 00:27:49,359
Speaker 1: not just because they involve supernatural elements, but because you

467
00:27:49,440 --> 00:27:53,320
Speaker 1: have to often suspect coercion in the circumstances of the confession,

468
00:27:53,800 --> 00:27:57,840
Speaker 1: and also suspect alterations made by the persons allegedly recording

469
00:27:57,880 --> 00:28:02,120
Speaker 1: the testimony. But interesting, nonetheless, that like somebody at least

470
00:28:02,119 --> 00:28:06,520
Speaker 1: put together this account of so Satan is making these

471
00:28:06,560 --> 00:28:09,399
Speaker 1: weapons and then handing them off to elf boys to

472
00:28:09,440 --> 00:28:12,240
Speaker 1: be refined to the elf boys will whittle them and

473
00:28:12,280 --> 00:28:15,800
Speaker 1: then adorn them with like a sharp prick on the end,

474
00:28:15,880 --> 00:28:18,479
Speaker 1: like a packing needle. Yeah, I was reading in one

475
00:28:18,520 --> 00:28:21,439
Speaker 1: of my sources that I was looking at that you

476
00:28:21,440 --> 00:28:25,200
Speaker 1: see a lot of uh of picking and choosing from

477
00:28:25,240 --> 00:28:29,320
Speaker 1: both Christian and pre Christian traditions and working out exactly

478
00:28:29,640 --> 00:28:32,400
Speaker 1: how elf shot works in this case, but also how

479
00:28:32,440 --> 00:28:35,320
Speaker 1: one alleviates self shot, Like are you are you calling

480
00:28:35,320 --> 00:28:39,440
Speaker 1: out to uh, to to the Holy Ghost, or are

481
00:28:39,480 --> 00:28:42,400
Speaker 1: you sort of calling out maybe with a little more,

482
00:28:42,840 --> 00:28:44,960
Speaker 1: you know, a little more vaguely to other powers in

483
00:28:45,000 --> 00:28:47,520
Speaker 1: the world. I would say this is also evidence of

484
00:28:47,560 --> 00:28:49,440
Speaker 1: a tradition that you see. I think we talked about

485
00:28:49,480 --> 00:28:52,400
Speaker 1: this a bit in some episodes we did last year

486
00:28:52,440 --> 00:28:56,880
Speaker 1: called the Holy Undead that involves some stories of stories

487
00:28:56,920 --> 00:29:00,680
Speaker 1: from the frontiers of Christianity in the medieval period. But

488
00:29:00,960 --> 00:29:04,320
Speaker 1: the idea would be that sometimes beings that were not

489
00:29:04,400 --> 00:29:08,760
Speaker 1: necessarily devils or could have multiple moral valences in the

490
00:29:08,800 --> 00:29:13,360
Speaker 1: original context of a religion, once the area is taken

491
00:29:13,400 --> 00:29:16,480
Speaker 1: over by a new religion, these beings undergo a kind

492
00:29:16,520 --> 00:29:19,560
Speaker 1: of formal demonization where now they're just turned into well,

493
00:29:19,600 --> 00:29:22,880
Speaker 1: those were demons, actually those are devils now. I'm reminded

494
00:29:22,920 --> 00:29:26,200
Speaker 1: of an example, uh that this was something from one

495
00:29:26,240 --> 00:29:28,640
Speaker 1: of our episodes last year that came out during Halloween,

496
00:29:29,280 --> 00:29:31,640
Speaker 1: Ghosts of wind and Rain. I believe with the title,

497
00:29:31,680 --> 00:29:35,360
Speaker 1: we mentioned her Nay the Hunter as being a kind

498
00:29:35,360 --> 00:29:39,600
Speaker 1: of kind of wild Hunt related ghost that was said

499
00:29:39,920 --> 00:29:42,600
Speaker 1: to ride through the woods surrounding Windsor Castle. And there

500
00:29:42,600 --> 00:29:45,000
Speaker 1: are various stories about him. But I remember one of

501
00:29:45,040 --> 00:29:46,560
Speaker 1: the one of the details from that, and I won't

502
00:29:46,560 --> 00:29:49,720
Speaker 1: go through through all of it, but there was one account, uh,

503
00:29:49,720 --> 00:29:52,400
Speaker 1: and this one was actually shared by by Carol Rose

504
00:29:52,440 --> 00:29:55,480
Speaker 1: and one of her books. Uh. There's a story told

505
00:29:55,600 --> 00:29:59,479
Speaker 1: or retold by folkloreist Ruth Tongue about three British youths

506
00:30:00,200 --> 00:30:03,520
Speaker 1: decked out in the teddy boys style of the nineties sixties,

507
00:30:03,920 --> 00:30:06,440
Speaker 1: and they're out there in the woods near Windsor Castle.

508
00:30:06,600 --> 00:30:09,080
Speaker 1: They find they find a horn in the woods, they

509
00:30:09,120 --> 00:30:12,960
Speaker 1: blow it, and then an unseen spirit pursues them through

510
00:30:12,960 --> 00:30:16,040
Speaker 1: the woods and shoots one of them with a ghost arrow,

511
00:30:16,480 --> 00:30:20,880
Speaker 1: slaying them dead without any physical wound. So so that

512
00:30:20,960 --> 00:30:24,800
Speaker 1: of course is easily playing with the same power of

513
00:30:24,840 --> 00:30:27,240
Speaker 1: colors that we have in elf shot. I mean, it

514
00:30:27,320 --> 00:30:29,640
Speaker 1: is essentially elf shot, So there could be like a

515
00:30:29,640 --> 00:30:33,000
Speaker 1: hole in the brain without mustling of the pompadour. Right,

516
00:30:33,440 --> 00:30:35,360
Speaker 1: the story is much funnier. By the way, if you

517
00:30:35,440 --> 00:30:37,680
Speaker 1: know what the Teddy Boys style looks like, so you

518
00:30:37,680 --> 00:30:39,920
Speaker 1: should look that up if you're not familiar. I had

519
00:30:39,920 --> 00:30:42,000
Speaker 1: to look it up again to see what the style

520
00:30:42,160 --> 00:30:45,200
Speaker 1: consisted of. And uh, it's hard to nail down, like

521
00:30:45,400 --> 00:30:47,360
Speaker 1: it's hard to really like, how do I explain this

522
00:30:47,760 --> 00:30:51,200
Speaker 1: weird suits, strange hair, kind of a youth a youth

523
00:30:51,280 --> 00:30:54,760
Speaker 1: style that did not quite become iconic, at least not

524
00:30:56,280 --> 00:30:59,520
Speaker 1: not not to to to modern minds. Maybe it has

525
00:30:59,600 --> 00:31:03,520
Speaker 1: more staying power in Britain. I see some elaborate upswept

526
00:31:03,560 --> 00:31:05,800
Speaker 1: hair styles. I guess you would call these pompadours or

527
00:31:05,920 --> 00:31:07,640
Speaker 1: I don't know, maybe something else. But then I see

528
00:31:07,880 --> 00:31:13,080
Speaker 1: very long coats, sometimes skinny ties. I don't know what

529
00:31:13,160 --> 00:31:16,520
Speaker 1: else to group this with. It's it's not exactly maud,

530
00:31:16,760 --> 00:31:21,360
Speaker 1: it's not exactly greas Er. It's it's something else. Yeah, yeah,

531
00:31:21,520 --> 00:31:24,240
Speaker 1: British subculture of the mid fifties to the mid sixties.

532
00:31:24,280 --> 00:31:26,840
Speaker 1: I guess the big thing would be, like, what are

533
00:31:26,840 --> 00:31:29,560
Speaker 1: the teddy boy movies? I think there was there was

534
00:31:29,960 --> 00:31:33,720
Speaker 1: just a movie called Teddy Boys from what is this nine,

535
00:31:33,760 --> 00:31:38,400
Speaker 1: starring Cliff Richard. But again I have to hear from

536
00:31:38,720 --> 00:31:41,280
Speaker 1: from perhaps our listeners in the UK who have thoughts

537
00:31:41,280 --> 00:31:43,600
Speaker 1: on the teddy boy style teddy Boy or not. You

538
00:31:43,600 --> 00:31:46,040
Speaker 1: don't want to go messing around in the woods, uh

539
00:31:46,120 --> 00:31:48,760
Speaker 1: and picking up strange horns and blowing on him, because

540
00:31:48,920 --> 00:31:51,680
Speaker 1: it's one way to catch a costero. Right. And one

541
00:31:51,760 --> 00:31:53,840
Speaker 1: last thing I do want to say about this paper

542
00:31:53,880 --> 00:31:55,880
Speaker 1: before we move on for now is that even by

543
00:31:55,960 --> 00:31:59,200
Speaker 1: Davidson's account, not everybody who found an arrowhead and in

544
00:31:59,240 --> 00:32:01,760
Speaker 1: Great Britain and centuries past thought that they were made

545
00:32:01,760 --> 00:32:05,760
Speaker 1: by elves, fairies, which is or the devil. Davidson quotes

546
00:32:05,800 --> 00:32:10,240
Speaker 1: a Welsh naturalist named Louid I think is how you

547
00:32:10,280 --> 00:32:13,040
Speaker 1: say his name, I spelled l h w y d.

548
00:32:13,920 --> 00:32:16,760
Speaker 1: But who this guy is early is the seventeenth century,

549
00:32:16,880 --> 00:32:19,800
Speaker 1: was arguing that these l pharaohs were in fact relics

550
00:32:19,880 --> 00:32:23,040
Speaker 1: of a previous regime of human manufacture. In fact, he

551
00:32:23,120 --> 00:32:26,120
Speaker 1: was arguing against multiple theories, one that they had been

552
00:32:26,160 --> 00:32:28,720
Speaker 1: made by supernatural beings, the other that they had just

553
00:32:28,800 --> 00:32:31,360
Speaker 1: been made as charms. Uh. And he was like, I

554
00:32:31,360 --> 00:32:33,239
Speaker 1: don't think they were made as charms. In fact, they

555
00:32:33,280 --> 00:32:35,840
Speaker 1: look a lot like the arrows that are still used

556
00:32:35,880 --> 00:32:39,240
Speaker 1: by some people today to hunt food. Uh So, yeah,

557
00:32:39,560 --> 00:32:41,600
Speaker 1: they were probably used for shooting by people who used

558
00:32:41,640 --> 00:32:43,680
Speaker 1: to live here. Yeah, but but like we said, they

559
00:32:43,720 --> 00:32:47,560
Speaker 1: do end up getting used as amulets and charms and

560
00:32:47,680 --> 00:32:50,880
Speaker 1: uh and also have their their place in folk remedies

561
00:32:50,920 --> 00:32:59,760
Speaker 1: of the day. One of the sources I was looking

562
00:32:59,800 --> 00:33:02,120
Speaker 1: at with a with a focus on Irish traditions is

563
00:33:02,200 --> 00:33:06,200
Speaker 1: Flint and Lithic Lore by Marian Dowd from twenty nineteen

564
00:33:06,240 --> 00:33:10,680
Speaker 1: published in Archaeology Ireland, and Dowd points out that the

565
00:33:10,760 --> 00:33:14,080
Speaker 1: artifacts and question in in Ireland in this case and

566
00:33:14,120 --> 00:33:17,480
Speaker 1: collected by the Irish Folklore Committee in the late nineteen thirties,

567
00:33:17,920 --> 00:33:21,560
Speaker 1: we're primarily collected and originally interpreted in post medieval and

568
00:33:21,640 --> 00:33:26,040
Speaker 1: modern Irish rural communities. And the various elf stones or

569
00:33:26,080 --> 00:33:30,120
Speaker 1: elf shots they consisted of various things including post medieval

570
00:33:30,200 --> 00:33:36,880
Speaker 1: gun flints, fossils, unusual pebbles, but they also included Neolithic

571
00:33:36,960 --> 00:33:40,880
Speaker 1: and Bronze age arrow heads. Uh So, I think that's

572
00:33:40,880 --> 00:33:43,280
Speaker 1: important to keep in mind, Like basically, anything could be

573
00:33:43,320 --> 00:33:45,920
Speaker 1: an elf stone or an elf arrow if it were

574
00:33:46,160 --> 00:33:48,120
Speaker 1: if it were found, if it were and if we're

575
00:33:48,160 --> 00:33:52,280
Speaker 1: found to be novel in some way and then gets uh,

576
00:33:52,520 --> 00:33:56,960
Speaker 1: you know, reinterpreted with this supernatural script. Reminds me a

577
00:33:56,960 --> 00:33:59,600
Speaker 1: bit of the I'm all I've brought this up numerous

578
00:33:59,600 --> 00:34:02,120
Speaker 1: times with the idea of star jelly, the idea that

579
00:34:02,160 --> 00:34:04,800
Speaker 1: if you see see some sort of it looks like

580
00:34:04,840 --> 00:34:07,320
Speaker 1: that something fell from the sky in the nearby woods.

581
00:34:07,520 --> 00:34:09,200
Speaker 1: So you go out into the nearby woods and you

582
00:34:09,280 --> 00:34:12,040
Speaker 1: keep poking around, and do you find something slimy that

583
00:34:12,200 --> 00:34:14,680
Speaker 1: you're like, I've never seen that before. This must be

584
00:34:14,719 --> 00:34:17,319
Speaker 1: the thing that fell from the sky. There's plenty, There

585
00:34:17,320 --> 00:34:19,840
Speaker 1: are plenty of slimy things in the woods. You just

586
00:34:20,000 --> 00:34:22,960
Speaker 1: are usually aren't looking for them. But if you look

587
00:34:23,000 --> 00:34:25,520
Speaker 1: for them with the script in mind, the mucus of

588
00:34:25,520 --> 00:34:30,920
Speaker 1: the universe. Yeah. So doubt also points out some basically

589
00:34:30,920 --> 00:34:33,000
Speaker 1: goes over some of the general ideas caught up in

590
00:34:33,000 --> 00:34:36,800
Speaker 1: the traditions of elf shot. Sometimes the effects were human

591
00:34:37,080 --> 00:34:39,840
Speaker 1: targeted in order to take the person away to the

592
00:34:39,840 --> 00:34:43,359
Speaker 1: fairy realm. But and it seems like most cases you're

593
00:34:43,360 --> 00:34:46,480
Speaker 1: dealing with the targeting of cattle. And in some cases

594
00:34:46,520 --> 00:34:49,799
Speaker 1: this might be intentional. Other times it's described as being

595
00:34:50,560 --> 00:34:54,360
Speaker 1: due to an accident, Like basically, there are battles between

596
00:34:54,360 --> 00:34:56,960
Speaker 1: groups of elves and the night, and well, your cattle

597
00:34:57,040 --> 00:35:00,839
Speaker 1: just happened to a stray between these two groups, and

598
00:35:00,840 --> 00:35:04,359
Speaker 1: one of them caught an elf arrow by accident. And

599
00:35:04,400 --> 00:35:06,319
Speaker 1: then there are other things, of course, one can do

600
00:35:06,400 --> 00:35:09,560
Speaker 1: to anger the elves and some of these traditions. One

601
00:35:09,600 --> 00:35:12,160
Speaker 1: of the examples that that she specifically mentioned is the

602
00:35:12,200 --> 00:35:16,120
Speaker 1: cutting down of a white thorn tree. Uh that especially

603
00:35:16,560 --> 00:35:19,440
Speaker 1: that could earn you an elf shot right there. And

604
00:35:19,480 --> 00:35:21,520
Speaker 1: then she gets into a lot of She also expends

605
00:35:21,560 --> 00:35:25,160
Speaker 1: a lot of time talking about the cures for elf shot,

606
00:35:25,600 --> 00:35:28,880
Speaker 1: and a lot of these do end up involving the

607
00:35:28,920 --> 00:35:32,160
Speaker 1: little elf stones and elf arrows that one might find

608
00:35:32,520 --> 00:35:35,759
Speaker 1: these various stone artifacts that are very often um uh

609
00:35:36,120 --> 00:35:41,400
Speaker 1: Neolithic or Bronze age arrowheads. But she mentions other cures

610
00:35:41,400 --> 00:35:43,840
Speaker 1: that don't involve this. For instance, one was to travel

611
00:35:43,960 --> 00:35:47,520
Speaker 1: silently and wordlessly to a bog and fetch water for

612
00:35:47,560 --> 00:35:50,160
Speaker 1: the animal to drink, but you had to keep your

613
00:35:50,200 --> 00:35:54,239
Speaker 1: silence the whole time, where it wouldn't work. She discusses

614
00:35:54,239 --> 00:35:57,320
Speaker 1: a collection of elf stones known as the Tawny Wady

615
00:35:57,360 --> 00:36:02,239
Speaker 1: duff Sades and the action She says consisted of fifteen

616
00:36:02,320 --> 00:36:06,879
Speaker 1: flint and church lithics, including a neolithic hollow scraper, too

617
00:36:07,000 --> 00:36:13,000
Speaker 1: convext scrapers, several complete and broken blades and flakes, waist flakes,

618
00:36:13,040 --> 00:36:16,520
Speaker 1: and a post medieval gun flint. And these are apparently

619
00:36:16,520 --> 00:36:19,760
Speaker 1: also been used in various folk medicine treatments over the years.

620
00:36:19,760 --> 00:36:21,960
Speaker 1: As she points out later, you would often have in

621
00:36:21,960 --> 00:36:24,920
Speaker 1: a community, you would have a collection of these like

622
00:36:25,000 --> 00:36:27,720
Speaker 1: these would be the the elf stones that were kept.

623
00:36:28,040 --> 00:36:32,080
Speaker 1: And if there's some sort of suspected case of of

624
00:36:32,080 --> 00:36:35,160
Speaker 1: of an animal having been elf shot or experiencing elf bolt,

625
00:36:35,560 --> 00:36:39,279
Speaker 1: then you would turn to these artifacts and somebody you

626
00:36:39,280 --> 00:36:42,160
Speaker 1: know who knew how to use them. I included a

627
00:36:42,200 --> 00:36:46,040
Speaker 1: picture here of of these particular stones from from this paper, Joe,

628
00:36:46,040 --> 00:36:48,279
Speaker 1: and you can you can see them here there. Uh,

629
00:36:48,480 --> 00:36:50,440
Speaker 1: these have not been or at least to my eye,

630
00:36:50,440 --> 00:36:52,600
Speaker 1: they don't seem to have been changed in any way,

631
00:36:52,640 --> 00:36:55,160
Speaker 1: shape or form. I know. I saw some other images

632
00:36:55,200 --> 00:36:58,600
Speaker 1: where it looks like in the sort of reinterpretation of

633
00:36:58,600 --> 00:37:00,880
Speaker 1: the item, there might be something added to them, but

634
00:37:00,920 --> 00:37:04,520
Speaker 1: these seem very much as they would have been found. Yeah,

635
00:37:04,560 --> 00:37:08,560
Speaker 1: I've seen some mounted in um. I don't know what

636
00:37:08,640 --> 00:37:10,839
Speaker 1: the term is a little sort of like frame for

637
00:37:10,880 --> 00:37:14,359
Speaker 1: a for a stone charm. Yeah, so how would these

638
00:37:14,360 --> 00:37:17,760
Speaker 1: be used? Well, you mentions we we mentioned the water already,

639
00:37:17,840 --> 00:37:20,799
Speaker 1: and indeed the use of water seems to to to

640
00:37:20,880 --> 00:37:23,759
Speaker 1: be a common theme and treatments where you'll have the

641
00:37:23,760 --> 00:37:26,279
Speaker 1: the elf shot will be placed in the water. Other

642
00:37:26,320 --> 00:37:28,879
Speaker 1: times they'll be wrapped in a rag, and then that

643
00:37:28,960 --> 00:37:32,799
Speaker 1: bundle of of rag and stones will be placed in

644
00:37:32,840 --> 00:37:34,360
Speaker 1: the water, and then you give the water to the

645
00:37:34,400 --> 00:37:38,080
Speaker 1: animal to drink. Uh. Sometimes the water is heated up,

646
00:37:38,920 --> 00:37:42,000
Speaker 1: other times it's not. Sometimes iron is added to the mixture.

647
00:37:42,280 --> 00:37:45,879
Speaker 1: Sometimes coins. In one case that she cites the mix,

648
00:37:46,040 --> 00:37:49,279
Speaker 1: the mixer added quote a floorin a penny and a halfpenny,

649
00:37:49,760 --> 00:37:53,600
Speaker 1: so very very specific amount of money added to the mix.

650
00:37:53,880 --> 00:37:57,200
Speaker 1: Who keeps the money afterwards? Um, I don't know, Like,

651
00:37:57,239 --> 00:38:00,840
Speaker 1: I don't guess the money is considered especial as the stone.

652
00:38:00,960 --> 00:38:02,800
Speaker 1: So I guess the money might go back in your pocket,

653
00:38:03,480 --> 00:38:05,560
Speaker 1: but it could be wrong on that. She also mentions

654
00:38:05,560 --> 00:38:09,040
Speaker 1: a treatment method by which quote, a plow culture was

655
00:38:09,120 --> 00:38:13,120
Speaker 1: heated in the fire and passed around the cow several times,

656
00:38:13,480 --> 00:38:17,880
Speaker 1: repeating incantations until the elf dart quote melted into the

657
00:38:17,920 --> 00:38:21,439
Speaker 1: animal's body. And I really love that one, in part

658
00:38:21,480 --> 00:38:24,479
Speaker 1: because it doesn't seem to involve water or the use

659
00:38:24,880 --> 00:38:28,080
Speaker 1: of one of these stones. It uses like another sort

660
00:38:28,080 --> 00:38:33,120
Speaker 1: of magical modern artifact, like magical power is attributed to

661
00:38:33,320 --> 00:38:37,600
Speaker 1: the plow culture. And then you're you're using incantations and

662
00:38:37,640 --> 00:38:41,040
Speaker 1: making this like the supernatural dart that is inside the

663
00:38:41,080 --> 00:38:45,200
Speaker 1: animal melt away and become part of the animal. And

664
00:38:45,239 --> 00:38:47,640
Speaker 1: I don't know, this particularly reminded me of a bit

665
00:38:47,680 --> 00:38:51,520
Speaker 1: of of both, like psychic surgery and U follow the

666
00:38:51,600 --> 00:38:54,520
Speaker 1: ufology concept of alien implants, like you know, there's a

667
00:38:55,320 --> 00:38:57,560
Speaker 1: there's something inside it's not supposed to be be there.

668
00:38:57,640 --> 00:39:00,279
Speaker 1: Let's use a uh, you know, psychic surge to read

669
00:39:00,320 --> 00:39:03,680
Speaker 1: to remove it. Uh. And of course you know that'll

670
00:39:03,719 --> 00:39:06,160
Speaker 1: be a situation where you know it is a it's

671
00:39:06,200 --> 00:39:11,640
Speaker 1: a con act where one is is is pretending, putting

672
00:39:11,680 --> 00:39:14,920
Speaker 1: on a show of removing something from the body without

673
00:39:14,960 --> 00:39:19,439
Speaker 1: actually making uh an indention in the body. Now, what's

674
00:39:19,440 --> 00:39:22,799
Speaker 1: interesting to think about there, though, is that on one hand,

675
00:39:22,960 --> 00:39:26,440
Speaker 1: dealing with like modern concepts of of psychic surgery and

676
00:39:26,800 --> 00:39:32,640
Speaker 1: uphology U phoology UM versus these older ideas when you're

677
00:39:32,640 --> 00:39:36,319
Speaker 1: dealing with the human context, some sort of ritual like

678
00:39:36,400 --> 00:39:41,320
Speaker 1: this could have a placebo effect on the human individual,

679
00:39:41,960 --> 00:39:44,040
Speaker 1: and you would, so you can never discount the placebo

680
00:39:44,120 --> 00:39:47,560
Speaker 1: effect completely. But with the cow, I mean, the cow

681
00:39:47,600 --> 00:39:49,200
Speaker 1: doesn't know what's going on. They don't know. The cow

682
00:39:49,239 --> 00:39:51,360
Speaker 1: doesn't know why you're heating up a plow culture and

683
00:39:51,360 --> 00:39:54,480
Speaker 1: going in circles around it, etcetera. The wait, though, that's

684
00:39:54,480 --> 00:39:58,160
Speaker 1: actually a fantastic question that I have never thought to

685
00:39:58,200 --> 00:40:02,280
Speaker 1: look into before. Would there be a placebo effect on animals,

686
00:40:02,320 --> 00:40:05,239
Speaker 1: It would probably need to work by a different mechanism, because,

687
00:40:05,280 --> 00:40:07,440
Speaker 1: like in humans, it does seem to make a difference

688
00:40:07,480 --> 00:40:11,560
Speaker 1: if the human thinks there's a mechanism of repair or something,

689
00:40:11,760 --> 00:40:14,799
Speaker 1: even if there's not. UH. In the case of an animal, though,

690
00:40:14,800 --> 00:40:18,560
Speaker 1: I could still imagine there could be placebo like effects,

691
00:40:18,560 --> 00:40:22,440
Speaker 1: maybe like that an animal UH feels better by receiving

692
00:40:22,520 --> 00:40:25,520
Speaker 1: attention from its human, like the same human that feeds

693
00:40:25,560 --> 00:40:27,800
Speaker 1: it is paying attention to it now, or by I

694
00:40:27,840 --> 00:40:31,880
Speaker 1: don't know, other sort of calming effects of certain types

695
00:40:31,920 --> 00:40:34,480
Speaker 1: of attention or intervention. I don't know, like that the

696
00:40:34,520 --> 00:40:36,840
Speaker 1: licking of a like a dog licking its wound, that

697
00:40:36,920 --> 00:40:39,600
Speaker 1: sort of thing. I guess that's a more complicated topic,

698
00:40:39,960 --> 00:40:43,080
Speaker 1: like to what extent is the licking actually helping? And

699
00:40:43,120 --> 00:40:45,200
Speaker 1: then what to what extent is it just a calming

700
00:40:45,200 --> 00:40:47,480
Speaker 1: action on the part of the dog. Oh I I

701
00:40:47,480 --> 00:40:50,920
Speaker 1: imagine that dogs looking wounds is to some extent adaptive.

702
00:40:50,960 --> 00:40:53,120
Speaker 1: I again, I haven't checked this. I would. I would

703
00:40:53,120 --> 00:40:56,240
Speaker 1: assume that it would be to remove contaminants from wounds,

704
00:40:56,640 --> 00:41:00,520
Speaker 1: now downshairs other healing measures here. Um, This one I

705
00:41:00,520 --> 00:41:03,440
Speaker 1: think was was from the modern period quote the fairy

706
00:41:03,480 --> 00:41:06,160
Speaker 1: shot cow was cured by feeding her gunpowder mixed with

707
00:41:06,200 --> 00:41:12,120
Speaker 1: an egg my favorite breakfast. Wait a minute, Hold, don't

708
00:41:12,120 --> 00:41:17,279
Speaker 1: know how gunpowder has has ingredients that that are used

709
00:41:17,280 --> 00:41:20,759
Speaker 1: in cooking sometimes, right, like like nitrates? Am I wrong

710
00:41:20,800 --> 00:41:23,879
Speaker 1: about that? Hold on, okay, I was right about That's

711
00:41:23,880 --> 00:41:27,520
Speaker 1: a gunpowder is like the main constituent of it is

712
00:41:27,800 --> 00:41:31,680
Speaker 1: potassium nitrate also known as salt peter, and that is

713
00:41:31,719 --> 00:41:34,800
Speaker 1: also a major ingredient in like cured meats. So I

714
00:41:34,840 --> 00:41:37,880
Speaker 1: don't know, maybe you're having like a cured egg. Gilk,

715
00:41:38,120 --> 00:41:40,560
Speaker 1: I guess I'm reaching here. I'm I'm gonna put on

716
00:41:40,640 --> 00:41:43,520
Speaker 1: a strong warning against trying this at home, though, Please

717
00:41:43,600 --> 00:41:47,040
Speaker 1: do not try cooking do not cook with gunpowder. UH.

718
00:41:47,480 --> 00:41:51,040
Speaker 1: Do share somebout some other fascinating tidbits from these various

719
00:41:51,040 --> 00:41:53,719
Speaker 1: accounts of elf shot. One is that disrupting a ring

720
00:41:53,800 --> 00:41:57,000
Speaker 1: fort could earn you potential elf shot. These were these

721
00:41:57,000 --> 00:42:01,360
Speaker 1: are This also gets into the reinterpretation of of remains

722
00:42:01,480 --> 00:42:06,080
Speaker 1: of of old civilizations and cultures, because ring forts, UH,

723
00:42:06,239 --> 00:42:08,719
Speaker 1: certainly in Ireland and outside of Ireland as well, we're

724
00:42:08,719 --> 00:42:14,160
Speaker 1: talking about the remains of Bronze Age circular fortified settlements. UH.

725
00:42:14,160 --> 00:42:17,160
Speaker 1: In particulars. She mentions one account that was shared of

726
00:42:17,160 --> 00:42:20,919
Speaker 1: a woman driving cattle past her ring fort and then

727
00:42:20,920 --> 00:42:23,960
Speaker 1: suddenly the herd is attacked by a by a ferry

728
00:42:24,040 --> 00:42:27,799
Speaker 1: shooting one of these arrows through the air, and a

729
00:42:27,800 --> 00:42:31,239
Speaker 1: cow was struck and collapses. But then she's able to

730
00:42:31,239 --> 00:42:37,360
Speaker 1: search around find various bits of flint fragments, boil these

731
00:42:37,560 --> 00:42:41,239
Speaker 1: quote in the cow's drink and thereby cured her. And

732
00:42:41,280 --> 00:42:43,279
Speaker 1: there's some other fun accounts that there's some sort of

733
00:42:43,320 --> 00:42:47,640
Speaker 1: like near misses that I also thought were very very fun.

734
00:42:47,680 --> 00:42:51,799
Speaker 1: There's one account in which a UH, you have a

735
00:42:51,840 --> 00:42:55,319
Speaker 1: woman returning home and she has a wooden pail of

736
00:42:55,360 --> 00:42:58,359
Speaker 1: milk with her, and when she gets home, she realizes

737
00:42:58,400 --> 00:43:00,960
Speaker 1: that there are two elf stones bedded in the pail

738
00:43:01,680 --> 00:43:05,200
Speaker 1: uh and uh, and these were thrown by by the fairies,

739
00:43:05,239 --> 00:43:09,080
Speaker 1: by the elves. There's another story of a woman carrying

740
00:43:09,440 --> 00:43:13,080
Speaker 1: a baby and when she gets home, she finds that

741
00:43:13,160 --> 00:43:15,640
Speaker 1: the baby has one of the elf stones in its

742
00:43:15,680 --> 00:43:18,880
Speaker 1: hand and it's chewing on it. Which I like that

743
00:43:18,920 --> 00:43:20,680
Speaker 1: one as well, Like did the baby catch it out

744
00:43:20,680 --> 00:43:23,080
Speaker 1: of the air or did the elves like give it

745
00:43:23,120 --> 00:43:26,120
Speaker 1: to the baby? Like I kind of like that later

746
00:43:26,120 --> 00:43:29,000
Speaker 1: interpretation because it's like, you know, the the elves sea like, oh,

747
00:43:29,040 --> 00:43:31,080
Speaker 1: this is a baby. This is really you know this,

748
00:43:31,080 --> 00:43:33,919
Speaker 1: this this isn't like the other humans. Let's give let's

749
00:43:33,920 --> 00:43:36,680
Speaker 1: give the baby an el pharaoh. And also let's kind

750
00:43:36,680 --> 00:43:40,280
Speaker 1: of just mess with the mom by doing this catching

751
00:43:40,280 --> 00:43:42,600
Speaker 1: it in the web. That's a nimble baby. That baby's

752
00:43:42,640 --> 00:43:47,319
Speaker 1: got a future in professional sports anyway. Conventional wisdom is

753
00:43:47,360 --> 00:43:50,160
Speaker 1: that if if there is elf shot thrown at you

754
00:43:50,200 --> 00:43:52,560
Speaker 1: and you having to find some an elf stone on

755
00:43:52,600 --> 00:43:55,360
Speaker 1: the ground, you better take it as a protective amulet

756
00:43:55,760 --> 00:43:58,760
Speaker 1: and or to use as it for its curative effects

757
00:43:59,080 --> 00:44:01,160
Speaker 1: if you were hit or or the you know more

758
00:44:01,200 --> 00:44:04,239
Speaker 1: particularly of a cow in your keeping was hit. And

759
00:44:04,280 --> 00:44:07,400
Speaker 1: there are sort of common interchangeable features of the cure

760
00:44:07,840 --> 00:44:11,320
Speaker 1: that doubt shares. So Uh. We've touched on on several

761
00:44:11,360 --> 00:44:13,480
Speaker 1: stories that mentioned this already. It's placing the stones in

762
00:44:13,520 --> 00:44:16,160
Speaker 1: water and perhaps adding something like a piece of metal

763
00:44:16,280 --> 00:44:19,600
Speaker 1: or particular coins to the water as well. Um. Then

764
00:44:19,640 --> 00:44:22,400
Speaker 1: the water may be consumed by the sick or in

765
00:44:22,440 --> 00:44:26,600
Speaker 1: some cases rubbed on like the cow's body. Uh. There

766
00:44:26,600 --> 00:44:30,080
Speaker 1: may be prayers, they may be incantations, and I saw

767
00:44:30,120 --> 00:44:32,839
Speaker 1: some examples of these that some of them like blean

768
00:44:32,920 --> 00:44:35,760
Speaker 1: more into Christian traditions and mentioned the Holy ghost. Others

769
00:44:35,800 --> 00:44:39,880
Speaker 1: seem a little more pre Christian. Uh. Water it the

770
00:44:39,920 --> 00:44:42,640
Speaker 1: water itself that's used may come from a particular place,

771
00:44:42,680 --> 00:44:47,080
Speaker 1: such as a stream at a crossroads or a particular bog. Uh.

772
00:44:47,640 --> 00:44:49,680
Speaker 1: And then at least in one case, I saw a

773
00:44:49,719 --> 00:44:52,839
Speaker 1: situation where once you have the water prepared, instead of

774
00:44:52,840 --> 00:44:55,840
Speaker 1: giving it to the cow, you pour it on the

775
00:44:55,880 --> 00:45:00,760
Speaker 1: ground near where the elf shot occurred, so so treat

776
00:45:00,960 --> 00:45:05,640
Speaker 1: the place where the wounding occurred, to treat the wound. Also,

777
00:45:05,760 --> 00:45:08,720
Speaker 1: silence during journeys factors into some of these already mentioned.

778
00:45:08,719 --> 00:45:11,200
Speaker 1: One account of that again a mixing of pagan and

779
00:45:11,280 --> 00:45:14,880
Speaker 1: Christian traditions and uh. Yeah, so so these are just

780
00:45:14,960 --> 00:45:17,840
Speaker 1: some of the basic properties you see in the treatment,

781
00:45:17,920 --> 00:45:20,279
Speaker 1: though there there again a lot of variations here. There's

782
00:45:20,280 --> 00:45:23,800
Speaker 1: a lot of drift into exactly how one might cure

783
00:45:23,880 --> 00:45:27,040
Speaker 1: elf shot and exactly how or to what extent or

784
00:45:27,120 --> 00:45:31,120
Speaker 1: if you might incorporate elf stones in the cure. Now

785
00:45:31,160 --> 00:45:36,080
Speaker 1: I didn't look, but I can only imagine that various

786
00:45:36,080 --> 00:45:39,720
Speaker 1: conspiracy thinkers have a lot of fun with us in uh,

787
00:45:39,800 --> 00:45:43,480
Speaker 1: in terms of like ancient aliens and uh, and perhaps

788
00:45:43,560 --> 00:45:47,399
Speaker 1: ancient time travelers. Like clearly they might argue this is

789
00:45:47,440 --> 00:45:49,680
Speaker 1: this is referring to a time when a time traveler

790
00:45:49,719 --> 00:45:52,800
Speaker 1: went back in time and fired a revolver at somebody

791
00:45:53,320 --> 00:45:55,759
Speaker 1: fired a handgun and there's a shell casing left on

792
00:45:55,800 --> 00:45:59,040
Speaker 1: the ground. Um or or you know, an alien used

793
00:45:59,040 --> 00:46:01,319
Speaker 1: a phaser or something to that effect. Yeah, I was

794
00:46:01,360 --> 00:46:03,719
Speaker 1: thinking phasers, because there you could have some kind of

795
00:46:04,120 --> 00:46:07,439
Speaker 1: you know, sort of science fantasy explanation of how it's

796
00:46:07,480 --> 00:46:11,399
Speaker 1: apps the inside, uh, the inside without burning skin. Yeah.

797
00:46:11,480 --> 00:46:15,239
Speaker 1: And of course I love the argument of well, the

798
00:46:15,440 --> 00:46:19,880
Speaker 1: elves were actually aliens, because yes, that is absolutely correct,

799
00:46:19,920 --> 00:46:22,319
Speaker 1: but not in the way that you're trying not not

800
00:46:22,440 --> 00:46:24,719
Speaker 1: in the way that you're you're saying it, like the

801
00:46:24,920 --> 00:46:26,680
Speaker 1: l the idea of the elf, the idea of the

802
00:46:26,719 --> 00:46:31,920
Speaker 1: alien visitor, like these, these are the highly related concepts.

803
00:46:31,920 --> 00:46:34,480
Speaker 1: These are linked concepts that do the same thing that

804
00:46:34,520 --> 00:46:38,600
Speaker 1: birth fulfill the same purpose in our attempt to understand, uh,

805
00:46:38,680 --> 00:46:42,960
Speaker 1: the the unknown. Uh So, Yeah, that's that's always amusing. Yeah,

806
00:46:42,960 --> 00:46:45,080
Speaker 1: I think it's quite clear that at the very least

807
00:46:45,080 --> 00:46:48,720
Speaker 1: in most cases what you're looking at is extremely similar

808
00:46:49,400 --> 00:46:52,880
Speaker 1: mental and social phenomena getting a new code of paint

809
00:46:53,000 --> 00:46:55,680
Speaker 1: or getting a real skin basically, And I certainly don't

810
00:46:55,680 --> 00:47:00,719
Speaker 1: want to speak ill of the elves. I will read

811
00:47:00,719 --> 00:47:03,960
Speaker 1: everybody a quote from the Wikipedia entry on elves. This

812
00:47:04,000 --> 00:47:06,959
Speaker 1: is what I shared with you, uh, just the other day,

813
00:47:07,160 --> 00:47:10,239
Speaker 1: Joe quote. This is from the Wikipedia entry. From a

814
00:47:10,239 --> 00:47:15,920
Speaker 1: scientific viewpoint, elves are not considered objectively real. Citation needed.

815
00:47:16,880 --> 00:47:19,720
Speaker 1: Where have you? Where has anyone ever proven that elves

816
00:47:19,719 --> 00:47:24,319
Speaker 1: are not objectively real? Well? They There's a citation on

817
00:47:24,320 --> 00:47:27,280
Speaker 1: this line, and it is from an article titled Elves

818
00:47:27,280 --> 00:47:30,160
Speaker 1: and Anglo Saxon, England Matters of belief, Health, gender and

819
00:47:30,239 --> 00:47:35,600
Speaker 1: identity by um Alaric Hall from from two thousand and seven. Oh,

820
00:47:35,680 --> 00:47:37,880
Speaker 1: I've got a couple of papers by Alaric Hall that

821
00:47:37,920 --> 00:47:40,680
Speaker 1: I think I'm going to talk about in the next episode. Okay, well,

822
00:47:40,719 --> 00:47:42,440
Speaker 1: I I it sounds like you'll be a good source

823
00:47:42,480 --> 00:47:46,600
Speaker 1: because he does seem to the Wikipedia citing citation here's correct,

824
00:47:46,960 --> 00:47:49,920
Speaker 1: does seem to side with the argument that elves are

825
00:47:49,960 --> 00:47:54,479
Speaker 1: not objectively real. Okay, we got to redo our whole

826
00:47:54,520 --> 00:47:57,759
Speaker 1: approach to this. Consult only journals that are dedicated to

827
00:47:57,800 --> 00:48:04,200
Speaker 1: the premise that elves are objectively real. All right, well, yeah,

828
00:48:04,239 --> 00:48:05,840
Speaker 1: well we'll be back in the next episode. We have

829
00:48:05,880 --> 00:48:09,040
Speaker 1: more to say about elf shot and uh elf disease

830
00:48:09,160 --> 00:48:12,960
Speaker 1: and so forth. Um. In the meantime, Yeah, welcome to

831
00:48:13,080 --> 00:48:16,640
Speaker 1: Halloween season. We hope to have multiple episodes here for

832
00:48:16,760 --> 00:48:19,359
Speaker 1: you that align with the Halloween season as usual here

833
00:48:19,360 --> 00:48:21,479
Speaker 1: and stuff to blow your mind. We like to really

834
00:48:21,520 --> 00:48:24,839
Speaker 1: like to lean into this holiday particularly, so uh yes,

835
00:48:24,920 --> 00:48:27,480
Speaker 1: stick with us. We have core episodes on on Tuesdays

836
00:48:27,480 --> 00:48:30,279
Speaker 1: and Thursdays. We have listener mail on Mondays. On Wednesday

837
00:48:30,600 --> 00:48:34,360
Speaker 1: you'll find a monster fact or artifact episode and again

838
00:48:34,440 --> 00:48:38,480
Speaker 1: during this season will definitely be be monstrous and horror themed.

839
00:48:38,920 --> 00:48:41,319
Speaker 1: And then on Friday's we do weird how cinema. That's

840
00:48:41,320 --> 00:48:43,400
Speaker 1: our time to set aside most serious concerns and just

841
00:48:43,440 --> 00:48:46,040
Speaker 1: talk about a weird film and of course daring. In

842
00:48:46,040 --> 00:48:48,600
Speaker 1: the month of October, those weird films are are are

843
00:48:49,200 --> 00:48:52,640
Speaker 1: are definitely going to be uh more of the horror

844
00:48:52,719 --> 00:48:55,960
Speaker 1: variety I imagine huge thanks as always to our excellent

845
00:48:55,960 --> 00:48:59,160
Speaker 1: audio producer Seth Nicholas Johnson. If you would like to

846
00:48:59,200 --> 00:49:01,640
Speaker 1: get in touch with us with feedback on this episode

847
00:49:01,719 --> 00:49:03,960
Speaker 1: or any other, to suggest a topic for the future,

848
00:49:04,360 --> 00:49:06,480
Speaker 1: or just to say hello, you can email us at

849
00:49:06,600 --> 00:49:17,080
Speaker 1: contact at stuff to Blow your Mind dot com. Stuff

850
00:49:17,080 --> 00:49:19,280
Speaker 1: to Blow Your Mind is production of I Heart Radio.

851
00:49:19,640 --> 00:49:21,759
Speaker 1: For more podcasts for my heart Radio, visit the I

852
00:49:21,800 --> 00:49:24,600
Speaker 1: Heart Radio app, Apple Podcasts, or wherever you listening to

853
00:49:24,680 --> 00:49:28,440
Speaker 1: your favorite shows.