Speaker 1: Welcome to Stuff to Blow Your Mind production of My
Speaker 1: Heart Radio. Hey you welcome to Stuff to Blow Your Mind.
Speaker 1: My name is Robert Lamb and I'm Joe McCormick, and
Speaker 1: we're back with part two of our series on the Goat.
Speaker 1: That's right, it's Halloween season and for some reason, all
Speaker 1: of our Halloween episodes so far have been livestock based.
Speaker 1: And this is part two of our look at the goat,
Speaker 1: a creature that in reality is uh, you know, pretty
Speaker 1: pretty pretty gentle. Uh, nothing too weird about the goat
Speaker 1: for the most part, nothing to ferry us, certainly, but
Speaker 1: within the larger traditions of mythology and folklore, various other
Speaker 1: connotations take over and kind of spin out of control
Speaker 1: until you have ultimately demonic goats, uh, half goat, half
Speaker 1: human hybrids that may not have the best intentions at her.
Speaker 1: And then also even a few, you know, cinematic incarnations,
Speaker 1: horror movie incarnations of the goat. We mentioned the Witch
Speaker 1: in the first episode, of course, and Joe and I
Speaker 1: were trying to off Mike. We're trying to think of
Speaker 1: other spooky goats in films, or even two spooky goat
Speaker 1: people in films, and there aren't maybe a ton of them,
Speaker 1: Like there are more way more killer cat movies and
Speaker 1: certainly killer dog movies than there are killer goat movies. Well,
Speaker 1: it depends on if you include goat headed demons. That
Speaker 1: then that massively expands the range. And as we were discussing,
Speaker 1: there is one Italian horror movie that has a really
Speaker 1: glorious goat costume that you only see for a couple
Speaker 1: of seconds. But it's in the church yesday. That's film.
Speaker 1: It's been a while since I've seen it, but it
Speaker 1: was produced by Dario Argento and a few others and
Speaker 1: is it's quite an interesting film, kind of a lower
Speaker 1: budget occult film that was perhaps partially inspired by the
Speaker 1: Name of the Road. Was like, what if the Name
Speaker 1: of the Rose um had one of the actors from
Speaker 1: the Name of the Rose but then also a demonic
Speaker 1: goatman roman about okay, yeah, And of course The Devil
Speaker 1: Rides Out, which we discussed on Weirdout Cinema earlier in
Speaker 1: the year, that has a great goat man in it
Speaker 1: as well, but they're not a wonderful big old goat
Speaker 1: boy at a party. Uh yeah, probably one of the
Speaker 1: better ones committed to the screen, but you don't see
Speaker 1: them a lot. Um. I think I've mentioned before, I
Speaker 1: think the first cinematic vision of like goat obsessed Cultists
Speaker 1: was the movie adaptation of dragnet Um. This was that,
Speaker 1: I think a seven film. Dan Ackroyd heavily involved in that.
Speaker 1: I think Christopher Plummer is in it as well and
Speaker 1: plays one of the cultists, and so there's you know,
Speaker 1: they're scenes of some sort of Hollywood black mass thing
Speaker 1: going on, and people wearing goat leggings and goat heads
Speaker 1: and so forth. You're saying, that's the first one you
Speaker 1: remember seeing. That's the first one I remember seeing as
Speaker 1: a kid, because you know, that was I think essentially
Speaker 1: supposed to be a family movie. You though, I remember
Speaker 1: there being plenty of elements in it there were maybe
Speaker 1: not so family friendly, but you know, it was the eighties.
Speaker 1: Oh and Seth just uh poked in to mention, of
Speaker 1: course Pans Labyrinth Gamel del Toro's film, which does have
Speaker 1: a fabulous uh pan incarnation as well as well as
Speaker 1: some other just fabulous creatures. Um. Definitely not a family
Speaker 1: movie that one either. It's got some some brutal violence
Speaker 1: and some very real world themes. But also a fantastic
Speaker 1: mythological world. Yeah, everybody remembers the monster with the eyes
Speaker 1: in its hands in that movie, even though pans in
Speaker 1: the title. Yeah, it's it's not called Eyes and Palms
Speaker 1: Labyrinth for many of you. Though, when you think cinematic
Speaker 1: goat men um imagined for an entire generation of people,
Speaker 1: there's one particular portrayal you're going to think of, and
Speaker 1: that's gonna be James McAvoy's two thousand and five portrayal
Speaker 1: of Mr tum Us in The Lion, The Witch and
Speaker 1: the Wardrobe. I never saw that adaptation. Oh well, I
Speaker 1: have a feeling. Go get around to it. Uh it's uh,
Speaker 1: it's it's it's a good one. It rewatched it recently
Speaker 1: holds up pretty well. It's got some great creatures in it.
Speaker 1: And of course, in addition to James bacavoy, we have
Speaker 1: a tremendous Tilda Swinton performance as the as the White Witch.
Speaker 1: So those two elements are alone alone or enough reason
Speaker 1: to check it out. Does the movie have Turkish delight
Speaker 1: in it? Oh? Of course you can't not have Turkish
Speaker 1: delight in it. So I was thinking about Mr Tumnus
Speaker 1: because we were talking about satyrs and fauns in the
Speaker 1: last episode, and I realized that this is an odd,
Speaker 1: pretty obvious modern fictional presentation of particularly a fawn. In
Speaker 1: this situation. He's described as a fawn. Of course, Piers
Speaker 1: appears in C. S. Lewis's Narnia book The Lion, The
Speaker 1: Witch and the Wardrobe and various adaptations of that work.
Speaker 1: And despite all of the various connotations of the satyr
Speaker 1: and the fawn and that Lewis was obviously quite aware of,
Speaker 1: Mr Tumnus is a rather compassionate figure and not at
Speaker 1: all a nasty old he goat. About The worst thing
Speaker 1: you can say about him is that he's technically working
Speaker 1: for the White Witch. He's technically prepared to poison one
Speaker 1: of the children and then deliver her to the White Witch.
Speaker 1: But then he quickly betrays the White Witch to help
Speaker 1: the children of Earth. So while he's he's not really
Speaker 1: betrayed for the most part as a sexual being. Uh
Speaker 1: Still James mcgiboy's two thousand and five portrayal UH is
Speaker 1: perhaps that has it perhaps a little bit of unintended
Speaker 1: allure to it. I think it's one of those situations
Speaker 1: where even if you try and strip those elements away
Speaker 1: from the visual satyr or faun. If you then recreate
Speaker 1: the faun, especially using an actual person, an actual actor,
Speaker 1: you cannot help but evoke some of its symbolic essence. Lewis,
Speaker 1: by the way, also wrote a poem titled The Satyr,
Speaker 1: which also seems to dwell on the creatures more sublime
Speaker 1: quality's um. This is one that he wrote much earlier
Speaker 1: as an adolescent atheist, is pointed out by Joe R.
Speaker 1: Christopher in a two thousand sixteen paper title C. S.
Speaker 1: Lewis's Two Satyrs, referring to this poem and then to
Speaker 1: Mr Tumnus, I thought, I thought I might read just
Speaker 1: a little of this poem. You can find the whole
Speaker 1: thing at all poetry dot com. But it begins like this,
Speaker 1: when the flowery hands of spring forth their woodland riches,
Speaker 1: fling through the meadows, through the valleys, goes the satyr
Speaker 1: caroling from the mountain, and the more forest green and
Speaker 1: ocean shore, all the fairy ken he rallies making music.
Speaker 1: Ever more. See the shaggy pelf doth grow on his
Speaker 1: twisted shanks below, and his dreadful feet are cloven, though
Speaker 1: his brow be white as snow, and it goes on
Speaker 1: from there. Uh. It's it's, it's it's a it's a
Speaker 1: fun little little poem. Uh. Now, Christopher's ride up is uh,
Speaker 1: I think a pretty interesting analysis, as long as you're
Speaker 1: in for sort of at times a psycho sexual interpretation
Speaker 1: of a Narnia book, which I realized it's not everyone's
Speaker 1: cup of tea, but um. But still I think it's
Speaker 1: quite interesting. And he points out that while Mr Tumnus
Speaker 1: is largely desadiarized defontinized, if you will, there are still
Speaker 1: hints of the basic nature he is overcoming and being civilized,
Speaker 1: and so forth. Mentions of times when quote and this
Speaker 1: is from the line the Witch and the Wardrobe quote,
Speaker 1: the woods were green and old selenas on his fat
Speaker 1: donkey would come to visit them, and sometimes Bacchus himself,
Speaker 1: and then the streams would run with wine instead of water,
Speaker 1: and the whole forest would give itself up to jollification
Speaker 1: for weeks on end jollification. Yeah. So, Christopher ultimately writes
Speaker 1: in this paper, quote, if one compares Lewis's two satyrs,
Speaker 1: one finds that both are about the split in the
Speaker 1: male human. Partly, he has led by reason, by wisdom
Speaker 1: and high thoughts, by family, Moore's and philia, and partially
Speaker 1: he is driven by sexual or bestial or devilish and
Speaker 1: or traitorous impulses. The satyr attracts fairy maidens by his unhappiness.
Speaker 1: Perhaps he is unhappy because women flee from him, but
Speaker 1: more likely, has suggested before, he is unhappy because he
Speaker 1: has self divided himself about his relationship to women. The
Speaker 1: fon Mr Tumnus shows that a man can control his impulses,
Speaker 1: his animal or devilish side, and treat a woman well. Huh, Well,
Speaker 1: I don't know quite what to make that, because I
Speaker 1: haven't read this book since I was a kid. Yeah,
Speaker 1: I I listen to the audiobook version of it in
Speaker 1: recent years, so it's a little fresher on my mind
Speaker 1: as well. But I'd love to hear it from everyone
Speaker 1: out there, because I know we have a lot of
Speaker 1: There are a lot of people out there who either
Speaker 1: grew up on these books or these movies, and and
Speaker 1: maybe I thought one way about them at one point
Speaker 1: in their life and thought another way much later. But
Speaker 1: Mr Tumnus is still there, standing essentially naked in the snow.
Speaker 1: I think he's wearing a scarf. In the movie version,
Speaker 1: it otherwise looks very naked, except you know, for the goat.
Speaker 1: For okay, Well, in the previous episode, we were talking
Speaker 1: about the question of why the cultural association, especially stemming
Speaker 1: from Christian Continental Europe, between goats and devils or between
Speaker 1: goats and wickedness. Where does this association come from, especially
Speaker 1: given that it's not universal of course, not like every
Speaker 1: culture thinks goats are evil? So what are the origin points?
Speaker 1: And I think we can possibly find some points of
Speaker 1: inspiration for this mental link link between goats and demons
Speaker 1: in the Biblical tradition itself, going all the way back
Speaker 1: to the Torah. One of the most prominent appearances of
Speaker 1: goats in the Hebrew Bible is the prescription for the
Speaker 1: day of Atonement or yam Kapoor. Yam Kapoor is the
Speaker 1: holiest day of the year in Judaism. It is a
Speaker 1: day dedicated to the ritual cleansing of sin, and the
Speaker 1: ritual is described in the Book of Leviticus, chapter sixteen.
Speaker 1: As a prelude, the Lord is talking to Moses, and
Speaker 1: the Lord tells Moses that Aaron, the high priest uh
Speaker 1: he can't just come into the presence of the Ark
Speaker 1: of the Covenant at any time, or God may appear
Speaker 1: in a cloud upon the cover of the Ark and
Speaker 1: kill him. And this is coming after God has already
Speaker 1: struck out from the Ark and and killed people who
Speaker 1: did the wrong thing with it, who may be brought
Speaker 1: strange fire before it. Instead, at an appointed time, the
Speaker 1: high priest will bathe his body and water, and will
Speaker 1: put on special holy vestments, and then he can enter
Speaker 1: into the presence of the Lord of the presence of
Speaker 1: the Ark to give offerings Uh. And then regarding the
Speaker 1: day of atonement, we're told the following. This is from
Speaker 1: the n rs V, beginning chapter sixteen, verse five. He
Speaker 1: shall take from the congregation of the Israelites two male
Speaker 1: goats for a purification offering, and one ram for a
Speaker 1: burnt offering. Aaron shall offer the bull as a purification
Speaker 1: offering for himself, and shall make atonement for himself and
Speaker 1: for his house. He shall take the two goats and
Speaker 1: set them before the Lord at the entrance of the
Speaker 1: tent of meeting, and Aaron shall cast lots on the
Speaker 1: two goats, one lot for the Lord and the other
Speaker 1: lot for Azazel. Aaron shall present the goat on which
Speaker 1: the lot fell for the Lord and offer it as
Speaker 1: a purification offering. But the goat on which the lot
Speaker 1: fell for Azazel shall be presented alive before the Lord
Speaker 1: to make atonement over it, that it may be sent
Speaker 1: away into the wilderness to Azazel. And in the tradition
Speaker 1: of the Second Temple, as described in the Mishnah, this
Speaker 1: ritual is understood to mean that one goat is sacrifice
Speaker 1: to the Lord for purification, and the other goat becomes
Speaker 1: a scapegoat. That word scapegoat in the English language, I
Speaker 1: believe comes from the William Tindale translation of the Bible.
Speaker 1: William Tindale, by the way, executed for heresy, even though
Speaker 1: he gave us most of the English translation that would
Speaker 1: end up in the King James Bible. But so that
Speaker 1: that English word scapegoat, there is an attempt to translate
Speaker 1: the concept of the goat for Azazel from the day
Speaker 1: of atonement. So this is a goat that is ritually
Speaker 1: designated as a vessel for the sins of the Jewish people,
Speaker 1: and then after being after the sins of the people
Speaker 1: are placed upon it, it is driven out into the
Speaker 1: wilderness perhaps to fall off a cliff and die. So
Speaker 1: what does it mean to say that the scapegoat was
Speaker 1: for Azazel. Well, rabbis and scholars have interpreted this phrase
Speaker 1: in a number of different ways over the ages. So
Speaker 1: one interpretation is that Azazel is the name of the
Speaker 1: place to which the goat was sent, specifically maybe a rocky,
Speaker 1: desolate mountaintop or a land of impassable cliffs. Uh So,
Speaker 1: so there are different linguistic interpretations. But other commentaries have
Speaker 1: held that as Azel was a proper name, the name
Speaker 1: of a supernatural entity or power. And obviously this interpretation
Speaker 1: is more relevant to what we're talking about today. In
Speaker 1: this reading, as a Zele is some kind of demon
Speaker 1: or fallen angel, a spirit of defilement and wickedness haunting
Speaker 1: the desert, and the goat on which the high priest
Speaker 1: places the sins of the people is sent out for him.
Speaker 1: And so, despite the fact that in this ritual actually
Speaker 1: both the Lord and this demonic figure each get one goat,
Speaker 1: the scapegoat, the goat that carries the sins of the
Speaker 1: people away to meet a filthy devil in the waste land,
Speaker 1: I think might be the more salient image kind of
Speaker 1: in the same way that um, even in most early
Speaker 1: Christian literature that the into the idea of the afterlife,
Speaker 1: descriptions of hell tend to be more vivid than descriptions
Speaker 1: of heaven, just because of I don't know, certain features
Speaker 1: of human psychology. Yes, as well, like I guess a
Speaker 1: lot of these traditions in which Hell is described to
Speaker 1: those descriptions, very descriptions of Hell are kind of the
Speaker 1: oftentimes one of the only available avenues into which into
Speaker 1: which you can pour your dark imagination. Um, if you
Speaker 1: want to, if you want to create paint devils and
Speaker 1: demons and grotesque hybrids. Uh, there're certain approved areas of interest,
Speaker 1: generally religious or of certain later on in Western traditions,
Speaker 1: you know, the mythological realm uh In paint whatever you want,
Speaker 1: as long as you're you're depicting one of these stories.
Speaker 1: It's important to a given culture, right, Yeah, you could
Speaker 1: use the dark imagination for allegedly, at least the purpose
Speaker 1: of discouraging sins, saying, look, what will happen to you? Uh.
Speaker 1: Though it's interesting you could argue that that's the same
Speaker 1: principle on which exploitation movies are made. It's like, well,
Speaker 1: we have important subject matter to talk about here. This
Speaker 1: is a film educating people about the dangers of of
Speaker 1: using marijuana. Uh, never mind that it's also just an
Speaker 1: excuse to show a bunch of debauchery and party scenes
Speaker 1: and stuff. You know. The other thing about this scapegoat scenario,
Speaker 1: And I was thinking it kind of matches up with
Speaker 1: some stuff I was thinking about recently because I I
Speaker 1: started using a new meditation practice that that I was taught,
Speaker 1: UH called It's a bitch, rather simple, it's just called
Speaker 1: uh leaves them a stream where you take a particular
Speaker 1: thought and you sort of externalize yourself from that thought.
Speaker 1: You realize that you're thinking that thought, and you imagine
Speaker 1: yourself at a stream. You imagine yourself taking that thought,
Speaker 1: placing it on the leaf, and letting it float down
Speaker 1: the stream away from you. And and that's all there
Speaker 1: is to it, you know. It's just it's a very
Speaker 1: simple exercise of removing yourself from a thought and then
Speaker 1: sending that thought away. Um, you know, not trying to
Speaker 1: avoid thinking that thought or avoid feeling that feeling, but
Speaker 1: acknowledging it and then letting it go. And I was
Speaker 1: and as I was after using it, and finding it
Speaker 1: rather helpful. The last couple of weeks, I was thinking, well,
Speaker 1: I wonder how much of this is present in various
Speaker 1: religious practices throughout history. The idea, the simple concept of
Speaker 1: like acknowledging something and then sending it away. Uh, it
Speaker 1: seems like it in may line up in some ways
Speaker 1: with this sort of practice as well. Yeah, I can
Speaker 1: totally see that. Though. Again I think it's interesting the
Speaker 1: specifics of the imagery here, which is that the the
Speaker 1: goat is being sent away for as a zel for
Speaker 1: this this demon in the desert. And you could obviously
Speaker 1: see how this standard tradition of yam Kapur could later
Speaker 1: give rise to a mental association between goats and the
Speaker 1: creatures of hell, because the goat is being sent out
Speaker 1: to meet this this devil. Yeah, what does he do
Speaker 1: with these goats? Does he? Did they just hang out
Speaker 1: with him? Did they morph into strange goat creatures? Does
Speaker 1: he eat them? Either way, it would make you maybe
Speaker 1: think twice about seeing a feral goat in the wild,
Speaker 1: which is something to think about. I mean, even though
Speaker 1: these are domesticated species, you'll end up with feral goats
Speaker 1: out there, and I can imagine there might be something
Speaker 1: kind of haunting about a feral domestic species that you encounter.
Speaker 1: It's kind of like a ghost town or a haunted house.
Speaker 1: Oh yeah, absolutely. And I also want to be clear
Speaker 1: that the overall format of the scapegoat ritual is not
Speaker 1: unique to Jewish tradition. The scapegoat rituals of various kinds
Speaker 1: are used in a number of ancient cultures, in many
Speaker 1: instances not involving goats. For example, ancient Greece, I think,
Speaker 1: especially like like Athens and Ionia, would sometimes banish human
Speaker 1: scapegoats to appease the gods and avoid some kind of
Speaker 1: bad fates, such as in the festival of thar Galia,
Speaker 1: which was a festival of Apollo, where it said that
Speaker 1: often sort of a couple like a man and a
Speaker 1: woman who were despised in some way, or who were
Speaker 1: considered physically ugly or for some reason we're not wanted
Speaker 1: by the people, would be selected and then they would
Speaker 1: be paraded around the town and they would be whipped
Speaker 1: with with branches, like branches of trees or pieces of
Speaker 1: vegetation that I think was supposed to symbolize a kind
Speaker 1: of transference of of guilt or or impurity of some
Speaker 1: kind from the people onto the couple, and then they
Speaker 1: would be banished outside of the city, exiled, presumably to
Speaker 1: die outside in the wilderness. Well, we're not we're not
Speaker 1: advising anyone try that out. What that that doesn't doesn't
Speaker 1: just doesn't sound helpful to anybody. Uh No, I yeah,
Speaker 1: I think our gailea we can we can safely put
Speaker 1: to rest. Okay, I've got another biblical association between goats
Speaker 1: and sin or evil or impurity. This one comes from
Speaker 1: the New Testament. This comes from Christian traditions. Some people
Speaker 1: will probably be familiar with the story of the sheep
Speaker 1: and the goats in the New Testament. One passage to
Speaker 1: zero in on here is in the Gospel of Matthew,
Speaker 1: chapter five, and for context, this is part of the
Speaker 1: so called olivet Discourse, which is a discourse in which
Speaker 1: Jesus is giving a bunch of teachings that are full
Speaker 1: of apocalyptic statements about what is going to happen when
Speaker 1: the Son of Man comes. And these appearing all three
Speaker 1: of the Synoptic Gospels, Mark, Luke, and Matthew. And they've
Speaker 1: got different kinds of predictions. You know, there might be
Speaker 1: like earthquakes and disasters and uh and the destruction of
Speaker 1: the temple and so forth. But one of the things
Speaker 1: described happening when the Son of Man comes in glory,
Speaker 1: begins in Matthew chapter five, verse thirty one, And to
Speaker 1: quote from the in RSV, it reads, when the Son
Speaker 1: of Man comes in glory and all the angels with him,
Speaker 1: then he will sit on the throne of his glory.
Speaker 1: All the nations will be gathered before him, and he
Speaker 1: will separate people one from another, as a shepherd separates
Speaker 1: the sheep from the goats, and he will put the
Speaker 1: sheep at his right hand and the goats at the left.
Speaker 1: I definitely remember growing up hearing this in church, and
Speaker 1: I mean on one level, it's like, okay, he's separating
Speaker 1: people like good from bad. But I never really understood
Speaker 1: like the sheep goat duality aspect of this. I'm I'm
Speaker 1: kind of like, well, a sheep and a goat. I mean,
Speaker 1: I've been around both of them at petting zoos, and
Speaker 1: it's not like one is grosser than the other or anything,
Speaker 1: or that one sweeter than the other. They're both domesticated
Speaker 1: farm animals, and just one the goat has a lot
Speaker 1: more personality than the sheep. In my opinion, I remember
Speaker 1: being confused to It's actually one of a number of
Speaker 1: uh comparisons or parables or stories in the New Testament
Speaker 1: that kind of don't make sense if you're not familiar
Speaker 1: with like an ancient agricultural context. Like tons of these
Speaker 1: stories are about agriculture, and like, I don't know what
Speaker 1: reaping and sewing are and stuff when I'm a little kid.
Speaker 1: I'm not a farmer, so I like, I don't know
Speaker 1: what to think about this stuff. But a lot of
Speaker 1: it ends up just being picked up anyway, and people
Speaker 1: are like, yeah, you want to be a sheep or goat?
Speaker 1: Of course you want to be a sheep. And you
Speaker 1: might go, yeah, of course I want to be a sheep.
Speaker 1: But then again you might ask, well, is there a
Speaker 1: third option? Is there a farm animal I could be
Speaker 1: in this scenario? Well, as best I can tell, I
Speaker 1: think it is just a point of uh. The point
Speaker 1: is really about the separation. But to explain the rest
Speaker 1: of the story, So the sheep go on the right
Speaker 1: hand and the son of Man will bless them, uh,
Speaker 1: And they're gonna ask why are we being blessed? What
Speaker 1: did we do, and Jesus goes on for the to
Speaker 1: give these famous statements. He says, quote, for I was
Speaker 1: hungry and you gave me food. I was thirsty and
Speaker 1: you gave me something to drink. I was a stranger
Speaker 1: and you welcomed me. I was naked and you gave
Speaker 1: me clothing. I was sick and you took care of me.
Speaker 1: I was in prison and you visited me. And then
Speaker 1: they're gonna ask when did we do any of that?
Speaker 1: And then the Son of Man will say to them, truly,
Speaker 1: I tell you, just as you did it to one
Speaker 1: of the least of these brothers and sisters of mine,
Speaker 1: you did it to me. Uh. And then we get
Speaker 1: the same answer inverted for the goats at the left hand.
Speaker 1: Why are they at his left because they didn't do
Speaker 1: any of that stuff for him? And they protest, well,
Speaker 1: they never denied him food or drink or comfort, and uh. Quote.
Speaker 1: Then he will answer them, truly, I tell you, just
Speaker 1: as you did not do it to one of the
Speaker 1: least of these, you did not do it to me.
Speaker 1: And then it says, and these will go away into
Speaker 1: eternal punishment, but the righteous into eternal life. So in
Speaker 1: this story, the sheep are representing the righteous who will
Speaker 1: inherit the Kingdom of God, and the goats are representing
Speaker 1: the unrighteous, who must depart into destruction to be annihilated
Speaker 1: when the Son of Man comes in power. And so
Speaker 1: I was thinking, why goats here? I didn't find an
Speaker 1: answer to this that I found super authoritatively convincing. I
Speaker 1: read one like evangelical theological blog post that had an
Speaker 1: interesting idea. I don't know how valid this was, but
Speaker 1: at least it suggested that when you're maintaining mixed herds
Speaker 1: of goats and sheep, which I do think was actually
Speaker 1: common in the Levant at this time, goats reproduce faster
Speaker 1: than sheep, so herdsman would have to regularly call young
Speaker 1: male goats to maintain the correct balance of their flocks.
Speaker 1: And if they didn't regularly call the young male goats,
Speaker 1: the goats would reproduce faster and they would take over
Speaker 1: there would be too many of them in the flock.
Speaker 1: M M okay, well that that that's that seems to
Speaker 1: match up with some of what we were talking about
Speaker 1: in the last episode about the sex life of the goat.
Speaker 1: But I would say the question of like, what is
Speaker 1: the underlying agricultural reasoning about the goats and the sheep.
Speaker 1: Here that may be true, but I don't know. I'm
Speaker 1: still interested in this. I feel like there's got to
Speaker 1: be a good answer out there I just haven't found yet. Yeah, yeah,
Speaker 1: this is certainly if we have any people with with
Speaker 1: hurting experience or vaster hurting, acknowledge right in and let
Speaker 1: us know what that was a good reason to separate
Speaker 1: the goats from the sheep. Now, at this point, I
Speaker 1: thought we might get into some other examples of folklore
Speaker 1: of the goat and the he goat, and perhaps some
Speaker 1: more religious traditions and mythological traditions of the goat. Uh.
Speaker 1: Some of these are going to match up and be
Speaker 1: more in line with some of the demonic goat ideas
Speaker 1: that we've discussed thus far. Some are going to go
Speaker 1: in an entirely different direction. We're gonna get a little
Speaker 1: bit into essentially divine goats at times. Uh. One example
Speaker 1: that came up in my research, this is from an
Speaker 1: eighteenth century folklore is by the name of John Brand.
Speaker 1: Brand wrote, quote, there is a popular superstition relative to goats.
Speaker 1: They are supposed never to be seen for twenty four
Speaker 1: hours together, and that once in that space they pay
Speaker 1: a visit to the devil in order to have their
Speaker 1: beards combed. This is common both in England and Scotland.
Speaker 1: What I don't think I even understand what that's claiming? What?
Speaker 1: What is it? How did you understand the never seen
Speaker 1: for twenty four hours together? This I took to to
Speaker 1: be about this sort of the nature of the goat,
Speaker 1: Like the goat is gonna get around, it's gonna explore,
Speaker 1: it's gonna climb a little bit, it's gonna poke around
Speaker 1: and see what's are available to eat. And therefore I'm
Speaker 1: imagining a herdsman might maybe have a little more of
Speaker 1: a time keeping track of the goats and it'd be like, well,
Speaker 1: I think one's missing, and then you find them and
Speaker 1: they're like, okay, now we have all the goats. I
Speaker 1: wonder where that goat went. It's probably just the other
Speaker 1: side of the hill or was poking around under something.
Speaker 1: But what if it was visiting the devil? And what
Speaker 1: would a goat? I feel like there's kind of this.
Speaker 1: This is one of those folk beliefs that maybe as
Speaker 1: a little tongue in cheek, you know, like why would
Speaker 1: a goat actually go to the devil. What do they
Speaker 1: have that the devil can offer them? Well, their beards
Speaker 1: need combed every now and get that nice sheen. Uh. So,
Speaker 1: I don't know. I found it. I kind of more
Speaker 1: amusing than illuminating. It's like when the dog just gets
Speaker 1: back from the groomers. It's it's the goat just comes back,
Speaker 1: but he's been with the devil. He looks luxurious. Yeah,
Speaker 1: I guess it's something about a domesticated species that it
Speaker 1: if it has a little bit of a it still
Speaker 1: has some of that adventurous spirit to it. You know,
Speaker 1: we often have uh, supernatural ideas about what it does
Speaker 1: and where it goes and what its intentions are, such
Speaker 1: as with the cat. The cat is going to want
Speaker 1: to go off and do its own things. Where does
Speaker 1: the cat go? Uh? Well, what is it up to? Uh?
Speaker 1: That sort of thing? Now? An an interesting paper I
Speaker 1: was looking at is uh paper titled a Note on
Speaker 1: Goats Defoe on Crusoe's Devil from and this is by
Speaker 1: Aaron Santisso. Uh this of course is referring to Robinson
Speaker 1: Crussoe by Daniel Dafoe. Robinson Crusoe not a work that
Speaker 1: I think I've ever read um, but I've certainly I
Speaker 1: think seen various film or even cartoon at duptations of
Speaker 1: it over the years. Maybe I read it in school,
Speaker 1: but it's been a very long time. I think when
Speaker 1: I was a kid, I had a children's abridged an
Speaker 1: adapted version of it, which is weird to think about.
Speaker 1: I think that may have been how I encountered it
Speaker 1: as well, But uh, this is still an interesting paper
Speaker 1: to to read. I didn't know they were I did
Speaker 1: not remember there being any goats in it, but but
Speaker 1: that seems to be the case. The author here writes
Speaker 1: that by the eighteenth century, old goat and goat foot
Speaker 1: were popular euphemisms for Satan, and the devil was said
Speaker 1: to take the form of a goat, and the image
Speaker 1: of Satan was often depicted as that of a robed
Speaker 1: goat headed man. That kind of became the staple image.
Speaker 1: But apparently yeah, to explain the title of the work,
Speaker 1: there is a bit in Robinson Crusoe where he encounters goats,
Speaker 1: and at the same time, Daniel Duffoe wrote an entire
Speaker 1: book on the perceived presence of Satan and global affairs.
Speaker 1: The political history of the devil from se Funny with
Speaker 1: that title, that could be either a really interesting book
Speaker 1: of historical scholarship or that could be a wild conspiracy tract. Yeah,
Speaker 1: it's another work I've not I've not read. I only
Speaker 1: have just a a brief brief summaries understanding of it.
Speaker 1: But um, at any rate, I thought it was worth mentioning. Uh,
Speaker 1: real quick. A couple of goat man type creatures that
Speaker 1: seems related in some guise to the satyrs and the
Speaker 1: fonds that pop up in the encyclopedias of Carol Rose.
Speaker 1: There's the Bachman. This is a goatman of German folklore,
Speaker 1: used as a nursery bogey to keep kids away from
Speaker 1: the forest, so don't go near the forest and the
Speaker 1: bachman might get you. And of course, in imagining a
Speaker 1: Germatic goatman, we of course can't help but think of
Speaker 1: the Crampus creatures as well. Oh yeah, I was gonna,
Speaker 1: I was gonna bring up cramp Us. But also as
Speaker 1: a brief refresher on on the idea of a nursery bogey,
Speaker 1: this was an idea we explored in our series on
Speaker 1: Jinny Green Teeth from a few October's back, which is
Speaker 1: a a famous nursery bogie. I think the concept of
Speaker 1: a nursery bogie is a monster that is specifically designed
Speaker 1: to warn children away from some type of dangerous behavior. Yeah,
Speaker 1: and we actually mentioned nursery boggies in the last episode, uh,
Speaker 1: talking about Goya, Goya, You're talking about Goya and the
Speaker 1: one bit bit about the you know, watch out for
Speaker 1: the Boogeyman. It was both a It was a kind
Speaker 1: of a takedown of of parents engaging and supernatural ideas
Speaker 1: to scare obedience into their children and at the same
Speaker 1: time like preparing them for adulthood full of supernatural beliefs.
Speaker 1: Another creature that Rose mentions is the Buka knock, which
Speaker 1: is described She describes as a quote a vast, menacing goat,
Speaker 1: and it's said to terrify travelers on lonely irish roads
Speaker 1: at night, which I think is interesting and makes me
Speaker 1: think of of the experience even today of encountering either
Speaker 1: a feral goat or a wandering goat on the roadside
Speaker 1: and seeing it illuminated in your headlights. Obviously wouldn't be
Speaker 1: the same situation on lonely irish roads in in olden times,
Speaker 1: but still, perhaps if you had some sort of a lantern,
Speaker 1: and your your lantern light caught the eyes of the
Speaker 1: goat just right, might be a bit creepy. Now sticking
Speaker 1: to the British Isles for a minute, I came across
Speaker 1: an interesting goat related creature known as the Glystig or
Speaker 1: the Green Maiden, a malevolent fairy from Scottish Gaelic mythology.
Speaker 1: According to the Oxford Reference Encyclopedia, this monster sometimes appears
Speaker 1: as a beautiful woman, but other times as a half woman,
Speaker 1: half goat, and she seduces a male victim, brings him,
Speaker 1: lures him to her hideaway near a secluded pool, and
Speaker 1: then when they are alone, she slashes his throat and
Speaker 1: drinks all his blood. And I thought this was interesting
Speaker 1: because it echoes the idea of goats as sort of
Speaker 1: a sexual danger in some way, except usually it's like
Speaker 1: the idea of a of a of a lusty higo
Speaker 1: to that is that kind of mythological threat. Here, instead,
Speaker 1: it is a an evil fairywoman who seduces male victims.
Speaker 1: Interesting though it's also noted that in other variations, the
Speaker 1: glystick is not dangerous and is a helpful creature who
Speaker 1: protects children and the elderly. That's an interesting one. Yeah,
Speaker 1: I hadn't heard of that one. Now, in Norse tradition,
Speaker 1: we have a pair of giant goats that are rather famous.
Speaker 1: They are tang Grishner and tan Groshner. There are two
Speaker 1: giant goats that pull the chariot of Thor across the
Speaker 1: skies in Norse mythology. I may have butchered their names
Speaker 1: a little bit, but they're Those are translated as tooth
Speaker 1: nasher and tooth grinder, and these are depicted in the
Speaker 1: latest Thor movie as well as screaming goats screaming like
Speaker 1: the goats from the internet video. Yeah, just screaming the
Speaker 1: whole time. It's pretty pretty music. There's some amusing stuff
Speaker 1: in that film. Now, another creature I came across as
Speaker 1: the the Yale or syne Coore is the mythical beasts
Speaker 1: found in European mythology and ultimately European heraldry, described by
Speaker 1: plenty of the elder. Depictions vary from goat like to
Speaker 1: more of than more like an antelope, and the descriptions
Speaker 1: have been linked to varying creatures from distant lands. Uh
Speaker 1: So this is where we kind of get into we
Speaker 1: We mentioned this in the last episode. When you're dealing
Speaker 1: with either mythological creatures, folkloric creatures, or accounts of actual
Speaker 1: creatures in distant lands, the translation of them may take
Speaker 1: on different forms that it might end up being a
Speaker 1: little more goat like, it might be more horse like.
Speaker 1: In there are examples where it might take on the
Speaker 1: forms of other animals. Uh. You know. It reminds me
Speaker 1: too of of of Europeans going out into the world, uh,
Speaker 1: and discovering new fruits and thinking, oh, what kind of
Speaker 1: apple is this? Oh, we will call it the pineapple? Like,
Speaker 1: what kind of strange goat is this? We will interpret
Speaker 1: this idea of a new creature by using the goat
Speaker 1: as a base point. Now, another creature that I read
Speaker 1: about is the us lat a rog. This is a white,
Speaker 1: golden horned goat in the traditions of Slovenia. And the
Speaker 1: basic idea here is that this is a fabulous I
Speaker 1: mean it's not only is it a big goat, almost
Speaker 1: like a ram like creature, it also has horns that
Speaker 1: are gold, presumably real gold. So of course hunters want it.
Speaker 1: Hunters go out, they chase it around. But this is
Speaker 1: a smart creature. This is a uh, this is a
Speaker 1: a savvy creature, and it may well lead you over
Speaker 1: a ravine where you fall to your death. Um. The
Speaker 1: creature is also known as or as translated to just
Speaker 1: being called gold Horn, and it also seems to be
Speaker 1: the mascot of a Slovenian beer. So if if anyone
Speaker 1: out there is a fan of of international beers, or
Speaker 1: if you have any uh drinker of this particular beer,
Speaker 1: I would love to hear your thoughts on it. I
Speaker 1: looked it up on Beer Advocate. It has a score
Speaker 1: of seventy three there, which I guess that's okay. It
Speaker 1: says okay right here, okay, must be an okay beer. Rob,
Speaker 1: I have had this beer? What well? I drank this
Speaker 1: when I was in Slovenia. Um. Yeah, so in Slovenia.
Speaker 1: I don't know if it's still this way, but when
Speaker 1: I was there, it seemed to me there were basically
Speaker 1: two types of beer. There was Union, which is spelled
Speaker 1: like the English word union, and there was Lashko and Uh.
Speaker 1: I recall thinking that it seemed like the bars were
Speaker 1: divided by which beer they sold. I don't know if
Speaker 1: that's really true, but it seemed that way. To me,
Speaker 1: so you have like an Union bar and a Lashko bar,
Speaker 1: and it's like, do you want to go to the
Speaker 1: place that has Lashko or do you want to go
Speaker 1: to the other place? Uh? And for whatever reason, I
Speaker 1: ended up on the Lashco side, So I was drinking those.
Speaker 1: I think I only had a couple of Unions need
Speaker 1: never enough to fall into a ravine. That's the no.
Speaker 1: To be fair, I know I drank Loshko. I don't
Speaker 1: know if I if it was the slaughter rog Um variety.
Speaker 1: I think it probably was because it looks like that's
Speaker 1: one of their their flagship beers, but I can't be
Speaker 1: positive it was. I mean, because it looks like there's
Speaker 1: also like just you know, Lashko light and stuff like that.
Speaker 1: But I think I had this one. I definitely had
Speaker 1: plenty of Lashko. Awesome. Well, I that's that's fabulous question answered.
Speaker 1: But then then, of course, if anyone out there has
Speaker 1: more experience with with this beer right in, let us know. Yeah,
Speaker 1: I would appreciate it. Slovenian listeners. To clarify my memories,
Speaker 1: are there actually Lashko bars and Union bars or is
Speaker 1: that is that just all mixed up in my head?
Speaker 1: Another thing about drinking in Slovenia was I remember everywhere
Speaker 1: I went people would show up with wine in unlabeled
Speaker 1: jugs that just have these glass jugs of you because
Speaker 1: you had red wine and you had white wine. And
Speaker 1: it wasn't like, oh, yeah, it's this vineyard, this vintage
Speaker 1: is just to juggle wine. I don't know where it's from. Yeah.
Speaker 1: And and travel. One of the many, the many things
Speaker 1: that's great about traveling is of course finding out what
Speaker 1: if there's a local drinking tradition, what is it? And
Speaker 1: if there is a local beer or a national beer,
Speaker 1: what is that. Not being a beer enthusiast, they all
Speaker 1: tend to kind of taste the same to me, but
Speaker 1: there's something that's kind of kind of fun about traveling
Speaker 1: to a place and then having the national beer of
Speaker 1: that particular country. I also remember in Slovenia a very
Speaker 1: fruity type of liqueur called sleeve of its that I
Speaker 1: think the innkeeper where I stayed would would like give
Speaker 1: us in the morning. It's how you start your dead.
Speaker 1: Thank thank okay, I got another goat god type figure.
Speaker 1: So in pre Christian Basque mythology of the Basque people,
Speaker 1: there was a deity known as Mari uh m a
Speaker 1: r i that was sort of a queen of the gods,
Speaker 1: a a supreme female deity uh in the in the
Speaker 1: Basque pantheon, and she would be depicted as like you know,
Speaker 1: flying around and through the air in a chariot, but
Speaker 1: also sometimes as riding on a ram well. According to
Speaker 1: the Rutledge Dictionary of Gods and Goddesses, Devils and Demons
Speaker 1: by Manford Lurker, two thousand five, one of the representatives
Speaker 1: for the physical forms representing the power of the god
Speaker 1: or the goddess Mari is this figure called aker Belts,
Speaker 1: which means black billy goat. He he looks exactly how
Speaker 1: he sounds. He is a billy goat with a black coat.
Speaker 1: And this goat spirit is thought to be a protector
Speaker 1: of people's flocks, of their livestock. Lurker writes quote people
Speaker 1: who want their animals to do well turned to him
Speaker 1: for help. In earlier times, a black billy goat was
Speaker 1: kept in the farm steading to protect the herd from
Speaker 1: plague and sickness. In the sixteenth and seventeen centuries, he
Speaker 1: was venerated as a god by witches and wizards sacrifices
Speaker 1: were made to him, and dance formed part of the
Speaker 1: ritual in his honor. So Ocker Belts is cool. Acker Belts,
Speaker 1: we like it seems this is another example of a goat,
Speaker 1: a spiritual goat creature that is not a demonic at
Speaker 1: all from what I can tell, except maybe viewed you know,
Speaker 1: through like a hostile Christian lens on the Basque mythology.
Speaker 1: But within the Basque mythology, it seems like, yeah, this
Speaker 1: is just a this is a good thing that protects
Speaker 1: your flocks. Yeah, I mean flock. The flocks are life. Yeah,
Speaker 1: this is this is something that it really has has
Speaker 1: also been a part of of all these episodes we've
Speaker 1: looked at, uh this Halloween season regarding domesticated animals. It's
Speaker 1: like these are the lifeblood of the people who raised them,
Speaker 1: and so threats to those at those animals, be they
Speaker 1: real threats or perceived threats or supernatural interpretations of threats. Uh,
Speaker 1: you know, it's it's it's serious business. Life and death
Speaker 1: depends upon it. And this would be by no means
Speaker 1: the only mythological or spiritual goat form that is beneficent
Speaker 1: in nature, that is sacred or good or holy or
Speaker 1: considered so by the people who believe in it. Not
Speaker 1: all of the goat based mythical creatures are are malevolent
Speaker 1: wild things that want to want to destroy you. Yeah,
Speaker 1: and this brings us to the sacred goats of China,
Speaker 1: and China we have in Chinese traditions we have at
Speaker 1: least one really special goat in the form of the
Speaker 1: z which you might think of as a kind of unicorn.
Speaker 1: I think this is word is often translated as unicorn um.
Speaker 1: Of course, if we've if we've discussed on the show
Speaker 1: previously in our episodes about unicorns. Even in Western traditions,
Speaker 1: there's a lot of drift regarding the unicorn. So times
Speaker 1: the unicorn is more goat like, sometimes it's more horse like,
Speaker 1: and and it's often used in later in Christian traditions
Speaker 1: as um as as kind of an incarnation of Jesus.
Speaker 1: So so in these in many of these traditions, the
Speaker 1: unicorn is both goat like and christ like, which is
Speaker 1: in stark contrast to these demonic ideas concerning the goat.
Speaker 1: So that's something that's worth keeping in mind as we
Speaker 1: go forward, is that you don't even have to remove
Speaker 1: yourself from Christian traditions in the West to find some
Speaker 1: examples of holy goats. Now with the z she here
Speaker 1: it it's essentially like a dark, shaggy goat or perhaps
Speaker 1: an ox. Again, we see this kind of a drift
Speaker 1: occur with any of these creatures, like is it does
Speaker 1: it have the body of a goat? Does it have
Speaker 1: the body of an ox? I looked at various images
Speaker 1: of statues and depictions, and some of them I included
Speaker 1: a picture here of one for you, Joe, that I
Speaker 1: think looks very goat like, clearly has goat like legs,
Speaker 1: even its head is more fantastic. But then there's another
Speaker 1: one that looks very much kind of like a bulldog
Speaker 1: or like a cat. Uh So, it has a totally
Speaker 1: different morphology going on, at least to my non expert I.
Speaker 1: But these are noble, divine creatures uh so. So Again,
Speaker 1: in that sense, they are more like the Western idea
Speaker 1: of the unicorn. I'm gonna say, at least for these
Speaker 1: two pictures you attach for me, these are good boys.
Speaker 1: These are good boys who deserves a good scratch. Now
Speaker 1: in the Chinese city of Guangzhou. Uh there is also
Speaker 1: the legend of the Five Goats, So This is a
Speaker 1: founding myth regarding the five immortals writing to the spot
Speaker 1: of the city's founding and bringing the knowledge of rice
Speaker 1: cultivation there. And when the immortals leave, according to the myth,
Speaker 1: they left their goats behind, and these goats became the
Speaker 1: stones of the Dallas temple of the Five immortals there.
Speaker 1: And there is also in the in the city in Guangzhou,
Speaker 1: there's a splendid statue of the five goats atop a
Speaker 1: hill in this expansive garden in the city which which
Speaker 1: i've i have visited, and I actually marched to the
Speaker 1: top of this hill and got to see the statue
Speaker 1: of the goats. There included a picture here for you, Joe.
Speaker 1: This is not my picture that you're looking at. There
Speaker 1: are a lot of images of this of the goat
Speaker 1: statues online, but it's quite quite splendid and again at
Speaker 1: the top of this hill in this enormous park beautiful.
Speaker 1: Now as a widely domesticated species, we of course find
Speaker 1: goats in Indian traditions as well. Um In Hinduism, a
Speaker 1: goat is the vehicle of both the fire god Agni
Speaker 1: and sometimes the vehicle of the solar deity Pushan. The
Speaker 1: god Daksha has the head of a goat following his
Speaker 1: insult of Shiva and subsequent execution by the order of Shiva.
Speaker 1: But then Shiva shows mercy and allows Daksha to return
Speaker 1: to life with the head of the first living being
Speaker 1: he meets. Upon his return to life. That animal turns
Speaker 1: out to be a goat. So he didn't a generally
Speaker 1: have a goat head, he gets one. Okay, I see, yeah, yeah,
Speaker 1: he had a more I guess the human head, a
Speaker 1: humanoid head. But then he lost that head because he
Speaker 1: earned himself beheading. But then the god shows mercy and says,
Speaker 1: all right, you can have your life back. You can
Speaker 1: have your head back, but it has to be the
Speaker 1: first head of the head of the first animal you
Speaker 1: see in the world. Is this is so he gets
Speaker 1: to go about with the goat head. Is this interpreted
Speaker 1: as a kind of curse or humiliation in the story
Speaker 1: or or not so much? Um I'm not so sure
Speaker 1: about that, because you're getting into, I guess a deeper
Speaker 1: question of how the goat perceived in in in in
Speaker 1: in India and in Hindu culture. Um. I was reading
Speaker 1: about this particular tale in Nandita Krishna's Sacred Animals of India,
Speaker 1: and according to this author, the tale is often used
Speaker 1: to justify goat sacrifices, as Daksha was essentially the sacrifice
Speaker 1: of Shiva um, you know, albeit with a pre goat head,
Speaker 1: and it's you know, execution and sacrifice. Trying to you know,
Speaker 1: draw parallels there. Goats are also a sacrifice to the
Speaker 1: mother Goddess, according to Krishna here and sometimes to Cali
Speaker 1: as well. Man, there is so much goat lore you
Speaker 1: could have an entire Wikipedia style goat database just for
Speaker 1: goat backstory, goat lore, goat mythology, Internet goat database. Yeah, yeah,
Speaker 1: I can see that working. I mean, there's just a
Speaker 1: lot of it. And I think it comes down to,
Speaker 1: you know what we've been discussing here. It's just it
Speaker 1: has been such a part of human traditions for so long.
Speaker 1: We've spent plenty of time watching goats, comparing ourselves to goats,
Speaker 1: comparing our ways to the ways of goats, and then
Speaker 1: out of that all these various fanciful ideas emerge. Those
Speaker 1: ideas kind of uh then breed with each other, and
Speaker 1: uh we are left with all these interesting traditions of
Speaker 1: of the divine, that the demonic UH, and everything in between. Okay,
Speaker 1: I think we have to call it for this episode,
Speaker 1: just for time, but we've got more goats stuff to
Speaker 1: talk about, that's right. We'll be coming back in the
Speaker 1: in the next episode with discussions of Egyptian traditions. UH.
Speaker 1: We'll get into occultism a little bit, goat intelligence, wars
Speaker 1: on goats. There's a lot more to talk about, but
Speaker 1: certainly in the meantime, feel free to write into us,
Speaker 1: particularly if you have experience with any of the or
Speaker 1: or background in any of the traditions that we've discussed
Speaker 1: here and would like to share more about them. If
Speaker 1: you have personal experience with goats, if you have lived
Speaker 1: any part of your life among the goats, UH, you
Speaker 1: probably have insight to share and we would love to
Speaker 1: hear from you. You can catch up on all our
Speaker 1: episodes and the Stuff to Blow your Mind podcast feed
Speaker 1: on Tuesdays and Thursdays, we have our core episodes. On Wednesdays,
Speaker 1: we do a short form artifact or monster fact. On
Speaker 1: Monday's we do listener mail. On on on Fridays, we do
Speaker 1: Weird How Cinema. That's our time to set aside most
Speaker 1: serious concerns and just talk about a weird film like
Speaker 1: The Devil Rides Out. So if you want some more
Speaker 1: discussion of goat people, I think that that may be
Speaker 1: the only goat film we've watched. Perhaps your memories better
Speaker 1: than mine, and you can remember another goat that's popped up.
Speaker 1: That's the only one come to mind, But I don't know.
Speaker 1: Our back catalog is starting to get kind of long,
Speaker 1: so we're finally reaching the point where I am forgetting
Speaker 1: which movies we've covered. Yeah, I think this week's film
Speaker 1: will be the ninety film that we have looked at
Speaker 1: hum Weird House Cinema. It's been a wild ride so far,
Speaker 1: but we have miles to go before we sleep. A
Speaker 1: wild goat ride in nowhere. Huge thanks as always to
Speaker 1: our excellent audio producer Seth Nicholas Johnson. If you would
Speaker 1: like to get in touch with us with feedback on
Speaker 1: this episode or any other, to suggest a topic for
Speaker 1: the future, to shed some to to shed some light
Speaker 1: on goats, to share personal experience about goats, if you
Speaker 1: are a goat hurd yourself, or if you just want
Speaker 1: to get in touch and say hi, any of that's
Speaker 1: fair game. You can always write us at contact at
Speaker 1: Stuff to Blow Your Mind dot com. Stuff to Blow
Speaker 1: Your Mind is production of I heart Radio. For more
Speaker 1: podcasts for my heart Radio, visit the i heart Radio app,
Speaker 1: Apple Podcasts, or wherever you listening to your favorite shows.