WEBVTT - Where the Shadows Lie, Part 1

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<v Speaker 1>Welcome to Stuff to Blow Your Mind production of iHeartRadio.

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<v Speaker 2>Hey, welcome to Stuff to Blow Your Mind.

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<v Speaker 3>My name is Robert Lan and I am Joe McCormick.

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<v Speaker 3>And today our October journey continues. If you're new to

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<v Speaker 3>the show, we spend all of October covering spooky subjects,

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<v Speaker 3>and we are plowing right on toward Halloween at a

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<v Speaker 3>frightening pace, at such a pace that by the time

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<v Speaker 3>we reach it, our skin may be seared by the wind.

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<v Speaker 3>But today we wanted to embark on a new series

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<v Speaker 3>of Halloween related episodes about shadows. Before we started, I

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<v Speaker 3>was thinking about the series on necromancy that we published

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<v Speaker 3>earlier this month, in which we explored a lot of

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<v Speaker 3>ancient accounts of people summoning the dead, especially to get

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<v Speaker 3>information about the future or some of the kind of

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<v Speaker 3>hidden information from them. And we talked about stories that

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<v Speaker 3>assumed the ancient and Greek model of the afterlife a

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<v Speaker 3>subterranean realm of darkness called hades, where the souls of

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<v Speaker 3>the dead dwell in a weak, pitiable and insubstantial form.

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<v Speaker 3>So this would be unlike modern Christian notions of the

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<v Speaker 3>dead dwelling either in heavenly bliss or infernal punishment had

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<v Speaker 3>seems to be most often thought of as a gloomy,

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<v Speaker 3>forlorn dungeon where your spirit is locked away forever, more

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<v Speaker 3>like a slowly fading memory. It's not really a punishment,

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<v Speaker 3>and basically everybody goes there, but it's not good. It's

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<v Speaker 3>better to be alive. I guess the only real exception

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<v Speaker 3>seems to be like if you're turned into a god,

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<v Speaker 3>which occasionally happens if you're really cool.

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<v Speaker 2>Yeah, but you got to have you gotta have an

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<v Speaker 2>end for that. Yeah, not just they don't have that

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<v Speaker 2>out there, just anybody.

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<v Speaker 3>So anyway, relevant to our topic in this next series

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<v Speaker 3>of episodes, I was thinking about how in English translations,

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<v Speaker 3>for example, of the Homeric myths, these dead souls that

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<v Speaker 3>populate the underworld here are sometimes known as shades. I

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<v Speaker 3>think this terminology comes up in the story, for example,

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<v Speaker 3>in the Odyssey, where Odysseus goes to the edge of

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<v Speaker 3>the underworld in order to summon up shades. I think

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<v Speaker 3>he wants to speak to the shade of Tyresius.

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<v Speaker 2>I believe that's right.

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<v Speaker 3>Yes, But he sees his mom, he sees a bunch

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<v Speaker 3>of people, He waves a sword at him, he slaughters

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<v Speaker 3>a ram and all that. And I was wondering, when

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<v Speaker 3>the English translations use the word shade here, does that

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<v Speaker 3>mean shadows just in the regular sense of shadow, And

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<v Speaker 3>does that usage, if so, go back to the original Greek,

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<v Speaker 3>as best I can tell, it does I'm not a

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<v Speaker 3>Greek scholar here, but I was looking up some Greek

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<v Speaker 3>English lexical sources, and from what I could find, it

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<v Speaker 3>looks like the Greek word used here is skia, the

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<v Speaker 3>Latin equivalent being umbra. And this word does indeed carry

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<v Speaker 3>these multiple meanings. It could be used to refer to ghosts,

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<v Speaker 3>to spirits of the dead, like the kind that are

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<v Speaker 3>called forth to drink the blood of the Ram and

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<v Speaker 3>tell the future to Odysseus. Or it could refer to

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<v Speaker 3>the utterly mundane shade and shadow cast by a tree

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<v Speaker 3>or a mountain, or a person, just whatever blocks out

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<v Speaker 3>the sun. And I thought this double meaning was very interesting.

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<v Speaker 3>What is it about the mundane shadows we experience every

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<v Speaker 3>single day that would cause people to give them this

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<v Speaker 3>hair raising secondary meaning?

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<v Speaker 2>This is a great question, Yeah, because shadows are everywhere

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<v Speaker 2>there that you know, we encounter our own shadow every day,

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<v Speaker 2>and yet the term shadow. The idea of a shadow

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<v Speaker 2>carries a lot of weight, certainly supernaturally and fictionally and folklorically,

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<v Speaker 2>as we'll get into in a bit here, but just

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<v Speaker 2>linguistically it does a lot of legwork, you know. I

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<v Speaker 2>decided to turn to brewers Dictionary of Phrase and fable

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<v Speaker 2>on this one. It's often a fun way to sort

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<v Speaker 2>of into not just the meaning of words, but also

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<v Speaker 2>just like antiquated usages of those words. So the author

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<v Speaker 2>here reminds us that shadow is a word with numerous

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<v Speaker 2>figurative and applied meanings. A shadow may be a ghost,

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<v Speaker 2>as we see in Macbeth hence horrible shadow. It may

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<v Speaker 2>also be a faint representation, as in a shadow of

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<v Speaker 2>a doubt. It may also mean a constant attendant. And

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<v Speaker 2>Brewers specifically references Milton's paradise lost here sin and her

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<v Speaker 2>shadow death.

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<v Speaker 3>It's hard for me to imagine that pearing of her

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<v Speaker 3>shadow death does not in some sense derived from its

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<v Speaker 3>usage in the Bible walk through the Valley of the

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<v Speaker 3>Shadow of Death exactly.

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<v Speaker 2>And of course, we often use the term shadow as

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<v Speaker 2>a verb to follow someone around and sort of learn

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<v Speaker 2>from them. To shadow someone at work, generally when that

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<v Speaker 2>is used, there are no haunting connotations, but shadow may

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<v Speaker 2>also be a moral darkness or gloom now Brewers, Like

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<v Speaker 2>I said, is also always great for some antiquated sayings.

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<v Speaker 2>Here are a few examples gone to the bad for

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<v Speaker 2>the shadow of an ass aka, choose your battles and

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<v Speaker 2>don't battle for something as dumb as the shadow of

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<v Speaker 2>a donkey?

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<v Speaker 3>Does that go back to a story? I don't know.

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<v Speaker 2>I have no additional context, but feel free to start

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<v Speaker 2>incorporating it into your daily conversations. Listeners. There's another one,

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<v Speaker 2>May your shadow grow less? This one apparently has Eastern

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<v Speaker 2>origins according to Brewers. And I'll get back to this

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<v Speaker 2>one in a bit. And then the idea of being

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<v Speaker 2>reduced to a shadow or emaciated. You so so slender,

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<v Speaker 2>so starved that even your shadow is reduced. But you know,

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<v Speaker 2>obviously your shadow would be reduced if your body was reduced.

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<v Speaker 2>But it is also not that simple, right, because shadows

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<v Speaker 2>can be manipulated. We can cast a very long shadow

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<v Speaker 2>depending on where we are in reference to the sun. Joe,

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<v Speaker 2>I don't know about your experiences with this as a father,

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<v Speaker 2>but I remember when my son was a mere toddler

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<v Speaker 2>that we would have some fun with our own shadows

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<v Speaker 2>in the park, especially in the way that a child

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<v Speaker 2>can be shown to manipulate their own shadow, to cast

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<v Speaker 2>a long shadow, to cast a big shadow, and also

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<v Speaker 2>have it interact with other shadows, like have your shadow

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<v Speaker 2>dinosaur hand, you know, bite another person's shadow, and that

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<v Speaker 2>sort of thing.

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<v Speaker 3>Yeah. I don't know how much consciousness my daughter has

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<v Speaker 3>of her own shadow yet, but I have done some

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<v Speaker 3>shadow puppet shows for her in the light of the

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<v Speaker 3>setting sun, and it's interesting to watch because I think

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<v Speaker 3>the few times I've done this, my daughter has tried

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<v Speaker 3>to reach out and touch the shadows projected on the

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<v Speaker 3>floor or on the wall, but of course there's nothing

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<v Speaker 3>to touch, but she perceives that this moving display of

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<v Speaker 3>shapes must be some kind of object that she could grasp.

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<v Speaker 2>Yeah, there's something about shadow. I think a child's fascination

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<v Speaker 2>with them perhaps reveals much about what remains there, at

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<v Speaker 2>least in some part of our mind. Even after we

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<v Speaker 2>have grown accustomed to them, once they've become old hat,

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<v Speaker 2>there are still going to be moments where we notice

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<v Speaker 2>the peculiar when it comes to the shadow, that a

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<v Speaker 2>shadow doesn't necessarily tell the truth but also at the

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<v Speaker 2>same time, a shadow can reveal things that are there

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<v Speaker 2>that you know, perhaps you can't see an individual, but

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<v Speaker 2>you can see their shadow that sort of thing. So

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<v Speaker 2>there's there's obviously a lot of rich room for interpretation.

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<v Speaker 2>But then also just coming back to the linguistics of it,

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<v Speaker 2>certainly when you get into translation. I know we are

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<v Speaker 2>looking around for possible shadow poems to read at the

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<v Speaker 2>top of this episode, and I was looking at some

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<v Speaker 2>Borges poems in translation, of course, and for instance, there's

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<v Speaker 2>one titled to the One who is Reading Me, which

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<v Speaker 2>is a nice haunting poem with a number of different

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<v Speaker 2>Borges sort of trademarks in it. But some translations will

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<v Speaker 2>use shadow and others will not, So you know, it

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<v Speaker 2>seems like a shat the shadow is one of those

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<v Speaker 2>words that likely we've been saying it refers to so

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<v Speaker 2>many things it may be invoked in translation, even if

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<v Speaker 2>that was perhaps not the author or the poet's original intent.

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<v Speaker 3>Well, coming back to the representation of shadows in our minds,

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<v Speaker 3>I dug up what I thought were a couple of

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<v Speaker 3>pretty interesting cognitive science papers about shadow consciousness. So the

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<v Speaker 3>first one I was looking at was a short paper

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<v Speaker 3>published in Trendsing Cognitive Sciences in two thousand and six

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<v Speaker 3>by Roberto Cassadi, an Italian professor. This paper is called

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<v Speaker 3>the Cognitive Science of Holes and cast Shadows and this

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<v Speaker 3>was published in two thousand and six. This paper asked

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<v Speaker 3>an interesting question. It was what can quasi objects or

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<v Speaker 3>negative objects such as shadows and holes tell us about

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<v Speaker 3>how human brains perceive and understand physical objects. Of course,

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<v Speaker 3>holes and cast shadows are interesting because they are not

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<v Speaker 3>objects in themselves. They're actually just absences, in one case

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<v Speaker 3>the absence of solid physical substance and in the other

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<v Speaker 3>a relative absence of light. But despite the fact that

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<v Speaker 3>things like holes and shadows are just absences, we intuitively

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<v Speaker 3>often think of them as substances in themselves. Kasati writes, quote,

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<v Speaker 3>both holes and cast shadows are dependent features. They cannot

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<v Speaker 3>exist without objects hosting or casting them. Both shadows and

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<v Speaker 3>holes are somewhere between being regions of space and fully

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<v Speaker 3>fledged material objects. They are similar enough to bounded regions

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<v Speaker 3>of space that they have a location, a shape, a size,

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<v Speaker 3>and are as immaterial as space is, but are more

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<v Speaker 3>object like as they can persist over time and move.

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<v Speaker 3>And I think it's this ambiguity between being an object

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<v Speaker 3>and not being an object that makes a shadow counterintuitive.

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<v Speaker 3>One example I've seen is people to talking about the

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<v Speaker 3>interesting fact that a shadow could technically move faster than

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<v Speaker 3>the speed of light. How would that be possible? The

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<v Speaker 3>example would often be given that like, if you have

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<v Speaker 3>a source of light that you can project across the

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<v Speaker 3>entire surface of a planet, maybe the surface of the moon,

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<v Speaker 3>and then you, standing right next to that source of light,

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<v Speaker 3>move your finger quickly in front of it, you could

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<v Speaker 3>actually make your shadow travel across the surface of that

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<v Speaker 3>distant object faster than light would be able to travel

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<v Speaker 3>if it were going from one side of that object

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<v Speaker 3>to the other. Though, of course nothing is actually traveling

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<v Speaker 3>in the case of how you're altering the shadow there,

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<v Speaker 3>so it's not actually a violation of the laws of physics.

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<v Speaker 3>It's not any object going faster than the speed of light.

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<v Speaker 3>But is it is a change propagating through space in

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<v Speaker 3>some sense from our perspective, faster than the speed of light.

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<v Speaker 2>Interesting, So absence in a sense travels faster than anything material.

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<v Speaker 3>So I wanted to bring up a couple things mentioned

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<v Speaker 3>in this paper that start me as interesting. One of

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<v Speaker 3>them is a reference to another paper published a couple

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<v Speaker 3>of years before this in the journal Perception, called Impossible

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<v Speaker 3>Shadows and the Shadow Correspondence Problem by Pascal Mamasian published

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<v Speaker 3>in two thousand and four, and the background on this

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<v Speaker 3>paper is the observation that we can and do use

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<v Speaker 3>shadows to estimate information about a scene. So we can

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<v Speaker 3>use shadows to infer properties of both the light source

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<v Speaker 3>where light is coming from and a scene we're looking

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<v Speaker 3>at and the object casting the shadow. But getting information

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<v Speaker 3>this way is not a computationally trivial task. It's actually

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<v Speaker 3>somewhat difficult. Mamasian rites quote. In order to use that information,

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<v Speaker 3>our visual system has first to segment regions in the image,

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<v Speaker 3>decide that these regions are potential shadows rather than say,

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<v Speaker 3>in blots, and then match these shadow candidates with objects

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<v Speaker 3>in the scene. We call this last processing stage the

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<v Speaker 3>shadow correspondence problem. It is reminiscent of the correspondence problem

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<v Speaker 3>in stereopsis, and stereopsis is how the brain infers depth

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<v Speaker 3>in our vision by comparing the images produced by our

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<v Speaker 3>two different eyes and then going on they say quote

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<v Speaker 3>or motion perception, where one has to match features between

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<v Speaker 3>the left and right images or between consecutive frames of

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<v Speaker 3>a movie. So inferring real accurate information about a scene

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<v Speaker 3>you're looking at in a photograph or in front of

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<v Speaker 3>you based on shadows is computationally intensive. We use shadows

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<v Speaker 3>to get information, but it's a complex problem with multiple variables,

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<v Speaker 3>and it's taxing on the brain. And so the author

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<v Speaker 3>of this paper describes some experiments leading to the conclusion

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<v Speaker 3>that we actually only infer information from shadows using a

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<v Speaker 3>rough system. And one piece of evidence for that is

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<v Speaker 3>that people usually seemed not to notice when projected shadows

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<v Speaker 3>put in front of them were physically impossible. Rob I'd like,

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<v Speaker 3>I've got an illustration for you to look at here

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<v Speaker 3>that I pulled out of this paper. So there are

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<v Speaker 3>a series of six objects shown that are kind of there.

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<v Speaker 3>There are ray, a white to sort of like pole

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<v Speaker 3>with an arm at the top, and then a shadow

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<v Speaker 3>being cast by that object, And so you could try

0:13:27.640 --> 0:13:32.080
<v Speaker 3>to infer some information about where the source of light

0:13:32.280 --> 0:13:36.520
<v Speaker 3>is in relation to this object. But four of these

0:13:36.640 --> 0:13:39.920
<v Speaker 3>are possible shadows that could be cast by an object

0:13:39.920 --> 0:13:43.400
<v Speaker 3>of the shape, and two of them are impossible shadows.

0:13:44.000 --> 0:13:48.600
<v Speaker 2>Wow, So just looking at these six images here is

0:13:49.040 --> 0:13:52.760
<v Speaker 2>it is a little taxing. It can feel the mental strain,

0:13:53.000 --> 0:13:59.160
<v Speaker 2>because you know, I'm instantly trying to imagine light approaching

0:13:59.400 --> 0:14:03.640
<v Speaker 2>the object from different directions at different angles. And when

0:14:03.679 --> 0:14:06.560
<v Speaker 2>I start sort of doing that three dimensional computation in

0:14:06.600 --> 0:14:09.240
<v Speaker 2>my head, I mean, it seems like all of them

0:14:09.240 --> 0:14:11.800
<v Speaker 2>are probable, Like none of them are really standing out

0:14:11.840 --> 0:14:18.360
<v Speaker 2>to me as necessarily impossible. I don't know, maybe gosh,

0:14:18.440 --> 0:14:23.320
<v Speaker 2>I don't know, maybe number two. Oh yeah, two is

0:14:23.320 --> 0:14:25.160
<v Speaker 2>the only one that I'm that I'm thinking is even

0:14:25.200 --> 0:14:27.720
<v Speaker 2>just a little bit suspect here. But yeah, this is

0:14:28.080 --> 0:14:30.280
<v Speaker 2>this is this is This is rough to think about.

0:14:30.600 --> 0:14:33.680
<v Speaker 3>You're in the same situation as most of the people

0:14:33.720 --> 0:14:36.600
<v Speaker 3>who participated in this experiment. So most of the shadows

0:14:36.640 --> 0:14:39.560
<v Speaker 3>given here are possible given the correct light source position,

0:14:40.200 --> 0:14:42.520
<v Speaker 3>But the two on the right side of the image

0:14:42.520 --> 0:14:45.560
<v Speaker 3>are impossible. If you look at them, you can see

0:14:45.560 --> 0:14:48.040
<v Speaker 3>that the arm of the figure is pointed the wrong

0:14:48.120 --> 0:14:50.040
<v Speaker 3>way in both of those cases.

0:14:50.440 --> 0:14:52.760
<v Speaker 2>Fascinating, I guess, I'm I'm this is why I've always

0:14:52.760 --> 0:14:55.880
<v Speaker 2>been so forgiving too with video games, especially the ones

0:14:55.920 --> 0:14:58.840
<v Speaker 2>where you could choose whether you wanted complex shadows or

0:14:58.960 --> 0:15:01.880
<v Speaker 2>just sort of like the circle shadow like circle shadows

0:15:01.880 --> 0:15:04.680
<v Speaker 2>good enough. If I'm having any kind of system issues,

0:15:05.360 --> 0:15:07.200
<v Speaker 2>let's just go with this simple shadow.

0:15:07.360 --> 0:15:09.240
<v Speaker 3>That might be a good instinct. We'll get to some

0:15:09.280 --> 0:15:11.520
<v Speaker 3>reasoning about that in a second. So a couple of

0:15:11.560 --> 0:15:14.920
<v Speaker 3>these images are not possible shadows. But I think I

0:15:14.920 --> 0:15:17.160
<v Speaker 3>don't know. I already knew that I've read about it

0:15:17.160 --> 0:15:19.280
<v Speaker 3>before I looked at the image, So I can't really

0:15:19.280 --> 0:15:21.440
<v Speaker 3>know what my reaction would be. But you had the

0:15:21.440 --> 0:15:23.480
<v Speaker 3>same reaction a lot of the people in the study did.

0:15:23.520 --> 0:15:26.560
<v Speaker 3>They just didn't notice. People seemed not to notice that

0:15:26.600 --> 0:15:29.520
<v Speaker 3>these shadows were not possible. It had to be explained

0:15:29.560 --> 0:15:34.080
<v Speaker 3>to them afterwards by the experimenters, And so they used

0:15:34.240 --> 0:15:39.040
<v Speaker 3>these bits of impossible geometry to infer mundane information about

0:15:39.080 --> 0:15:42.880
<v Speaker 3>physical objects, space, and light sources, just like normal. So

0:15:43.000 --> 0:15:44.920
<v Speaker 3>in the end here the author says that this is

0:15:45.000 --> 0:15:49.480
<v Speaker 3>evidence that our brains use a quick mechanism or what

0:15:49.560 --> 0:15:53.720
<v Speaker 3>is called a quote course representation course meaning rough to

0:15:53.840 --> 0:15:57.360
<v Speaker 3>solve the shadow correspondence problem. And another thing that gets

0:15:57.400 --> 0:16:01.000
<v Speaker 3>pointed out in the discussion is surrealist art that makes

0:16:01.120 --> 0:16:05.760
<v Speaker 3>use of impossible shadows. There is a painting called Indefinite

0:16:05.800 --> 0:16:10.360
<v Speaker 3>Divisibility by a painter named eve TONGI. Again, that's called

0:16:10.440 --> 0:16:13.400
<v Speaker 3>indefinite divisibility. If you want to look it up yourself.

0:16:13.440 --> 0:16:17.320
<v Speaker 3>It is a sort of dolliesque surreal painting with these

0:16:17.320 --> 0:16:20.960
<v Speaker 3>strange objects standing up in a landscape with very stark,

0:16:21.880 --> 0:16:26.040
<v Speaker 3>you know, high contrast shadows that are falling long across

0:16:26.080 --> 0:16:28.720
<v Speaker 3>the fading background. So there seems to be a strong

0:16:28.840 --> 0:16:32.600
<v Speaker 3>directionally oriented source of light sort of where where the

0:16:32.640 --> 0:16:36.280
<v Speaker 3>observer would be casting these long shadows. But in this

0:16:36.400 --> 0:16:40.240
<v Speaker 3>paper there is a zoom in and some lines you

0:16:40.240 --> 0:16:42.040
<v Speaker 3>can see if you scroll down in our outline here

0:16:42.120 --> 0:16:45.000
<v Speaker 3>Rob showing that the shadows cast in this painting are

0:16:45.040 --> 0:16:48.280
<v Speaker 3>again impossible. They don't line up the way they would

0:16:48.320 --> 0:16:51.320
<v Speaker 3>if there were actually a single consistent point of light.

0:16:52.160 --> 0:16:54.560
<v Speaker 2>Yeah, this is fascinating. Yeah, once you start looking at

0:16:54.640 --> 0:16:57.320
<v Speaker 2>it and really comparing object to shadow, then yeah, you

0:16:57.360 --> 0:16:59.040
<v Speaker 2>start seeing you hit the problems here.

0:16:59.200 --> 0:17:02.720
<v Speaker 3>And yet I wouldn't noticed at all. So this raises

0:17:03.080 --> 0:17:06.440
<v Speaker 3>a question like, were the impossible shadows in this painting

0:17:06.480 --> 0:17:10.960
<v Speaker 3>included simply by accident because most people wouldn't notice, or

0:17:11.119 --> 0:17:14.199
<v Speaker 3>is it an intended surreal effect to I don't know.

0:17:14.320 --> 0:17:18.119
<v Speaker 3>Reward careful study of the painting for you to realize like, oh,

0:17:18.119 --> 0:17:20.240
<v Speaker 3>wait a minute, this is not physically possible.

0:17:22.119 --> 0:17:23.920
<v Speaker 2>It's got to be the latter, right, I mean, it

0:17:24.359 --> 0:17:26.800
<v Speaker 2>seems like the amount of work that would go into

0:17:26.840 --> 0:17:29.879
<v Speaker 2>a piece like this, and being a surrealist piece, that

0:17:29.920 --> 0:17:33.080
<v Speaker 2>would that would make sense to intentionally distort the shadows,

0:17:33.359 --> 0:17:35.439
<v Speaker 2>even if it was done in such a way that

0:17:36.240 --> 0:17:38.440
<v Speaker 2>many viewers of the painting would not notice.

0:17:38.880 --> 0:17:41.679
<v Speaker 3>Okay, so short story there. We do use shadows to

0:17:41.760 --> 0:17:45.240
<v Speaker 3>get relevant information about a scene we're looking at, but

0:17:45.680 --> 0:17:48.520
<v Speaker 3>we only look so close because we apparently do not

0:17:48.920 --> 0:17:54.040
<v Speaker 3>detect when shadows violate the laws of physics or geometry. However,

0:17:54.160 --> 0:17:57.840
<v Speaker 3>coming back to that paper I mentioned by Cassatti, shadows also,

0:17:57.960 --> 0:18:02.520
<v Speaker 3>in addition to providing relevant information, they also represent noise.

0:18:03.240 --> 0:18:06.199
<v Speaker 3>We might not think about this often, but in reality,

0:18:06.320 --> 0:18:10.199
<v Speaker 3>it would be quite easy to mistake a shadow for

0:18:10.320 --> 0:18:14.240
<v Speaker 3>a physical object or the outline of such to interpret,

0:18:14.280 --> 0:18:17.840
<v Speaker 3>to misinterpret a shadow falling across an object as a

0:18:17.960 --> 0:18:23.120
<v Speaker 3>contour on that object and the and Kasati points out

0:18:23.160 --> 0:18:25.960
<v Speaker 3>this is one reason it is so difficult to represent

0:18:26.040 --> 0:18:31.359
<v Speaker 3>shadows in line drawings. So Kasati says, our brains deal

0:18:31.440 --> 0:18:35.199
<v Speaker 3>with this noise threat by mostly tuning out shadows as

0:18:35.280 --> 0:18:39.440
<v Speaker 3>visual representations unless we suddenly decide to focus on them.

0:18:40.080 --> 0:18:43.680
<v Speaker 3>And that seemed very true to me. You know, we

0:18:43.680 --> 0:18:47.240
<v Speaker 3>we see shadows all the time. We are constantly surrounded

0:18:47.280 --> 0:18:51.800
<v Speaker 3>by shadows, but our brain sort of makes them cognitively

0:18:51.880 --> 0:18:55.320
<v Speaker 3>invisible unless we decide for some reason to focus on them.

0:18:56.040 --> 0:19:00.000
<v Speaker 3>And Kasati calls this having quote limited conscious access to shadow.

0:19:01.040 --> 0:19:04.199
<v Speaker 2>Yeah, this is fascinating. So there is data there in

0:19:04.240 --> 0:19:07.840
<v Speaker 2>the shadow, but there's just too much noise really to

0:19:07.920 --> 0:19:11.359
<v Speaker 2>depend on it too heavily, and there's ultimately better visual

0:19:11.359 --> 0:19:13.800
<v Speaker 2>and other sense data to go off of in any

0:19:13.840 --> 0:19:16.159
<v Speaker 2>given situation that involves a shadow, I'm assuming.

0:19:16.560 --> 0:19:19.679
<v Speaker 3>So yeah, I found that really interesting that as a

0:19:19.760 --> 0:19:23.960
<v Speaker 3>form of visual information, shadows exist in this middle realm

0:19:24.000 --> 0:19:27.920
<v Speaker 3>where we can get useful information from them, but we're

0:19:28.000 --> 0:19:31.280
<v Speaker 3>never looking too close, or at least not naturally unless

0:19:31.280 --> 0:19:33.760
<v Speaker 3>we're like really forced to, because a lot of times

0:19:33.760 --> 0:19:37.160
<v Speaker 3>we don't even notice if the shadow is eldritch in nature,

0:19:37.200 --> 0:19:40.440
<v Speaker 3>it's doing something geometry can't do or wouldn't be justified

0:19:40.440 --> 0:19:43.920
<v Speaker 3>by how light works. But secondarily, most of the time,

0:19:44.040 --> 0:19:47.080
<v Speaker 3>even though we're looking right at shadows, we don't see them.

0:19:47.119 --> 0:19:49.720
<v Speaker 3>I mean, I'm literally looking right at shadows right now,

0:19:50.040 --> 0:19:53.840
<v Speaker 3>and I don't see them as shadows unless I notice

0:19:53.920 --> 0:19:58.800
<v Speaker 3>to look at the shadows there. They don't, I don't know,

0:19:58.880 --> 0:20:02.399
<v Speaker 3>strike my visualste them as relevant, and so I'm just like,

0:20:02.520 --> 0:20:03.359
<v Speaker 3>I tune them out.

0:20:03.920 --> 0:20:07.440
<v Speaker 2>That's interesting. Yeah, we kind of have shadow blindness to

0:20:08.240 --> 0:20:10.960
<v Speaker 2>a large degree, which I guess makes it even more

0:20:10.960 --> 0:20:14.600
<v Speaker 2>fascinating to think that there might be other beings out

0:20:14.600 --> 0:20:18.879
<v Speaker 2>there who can see shadows in ways that can appreciate

0:20:18.920 --> 0:20:32.040
<v Speaker 2>shadows in ways that human beings cannot. I would like

0:20:32.119 --> 0:20:38.680
<v Speaker 2>to at this point turn our attention to various fictional, legendary, folkloric,

0:20:38.760 --> 0:20:45.399
<v Speaker 2>and literary examples of shadowless wizards, demons, and vampires, and

0:20:45.480 --> 0:20:48.240
<v Speaker 2>much more in the shadows that may or may not

0:20:48.320 --> 0:20:52.119
<v Speaker 2>be cast by these various individuals. So I've mentioned my

0:20:52.200 --> 0:20:55.760
<v Speaker 2>fondness for the horror fantasy of Weird Tales era author

0:20:55.840 --> 0:20:58.960
<v Speaker 2>Clark Ashton Smith before, and one of my all time

0:20:59.000 --> 0:21:02.359
<v Speaker 2>favorites is a short story title The Double Shadow, about

0:21:02.400 --> 0:21:05.080
<v Speaker 2>a pair of wizards who on Earth ancient dark magic

0:21:05.119 --> 0:21:07.440
<v Speaker 2>that in turn dooms them both to a horrible death.

0:21:08.240 --> 0:21:12.320
<v Speaker 2>Smith's own summary of the tale via eldrich Dark dot com,

0:21:12.320 --> 0:21:14.119
<v Speaker 2>which is a great website that has just all of

0:21:14.160 --> 0:21:19.320
<v Speaker 2>his writings available. This is how the author himself summarized it. Quote.

0:21:19.320 --> 0:21:22.159
<v Speaker 2>A man sees a monstrous shadow following his own and

0:21:22.240 --> 0:21:25.800
<v Speaker 2>merging with it gradually day by day, while coincidentally with

0:21:25.880 --> 0:21:29.200
<v Speaker 2>this merging, he loses his own entity and becomes possessed

0:21:29.200 --> 0:21:32.400
<v Speaker 2>by an evil thing from unknown worlds in his personality.

0:21:32.480 --> 0:21:36.160
<v Speaker 2>The hideous invading spirit takes form and becomes manifest till

0:21:36.160 --> 0:21:42.000
<v Speaker 2>his shadow is that which had followed him. And the

0:21:42.040 --> 0:21:45.919
<v Speaker 2>story itself is very haunting, and the ending is really awesome,

0:21:45.960 --> 0:21:49.280
<v Speaker 2>with the Doomed Wizard, the last of the doomed wizards,

0:21:49.320 --> 0:21:53.480
<v Speaker 2>writing his last personal testimony in a locked study while

0:21:53.520 --> 0:22:00.639
<v Speaker 2>his while this monstrous shadow crawls ever closer closes. As follows, so,

0:22:00.800 --> 0:22:03.360
<v Speaker 2>knowing that the time is brief, I have shut myself

0:22:03.359 --> 0:22:06.240
<v Speaker 2>in the room of volumes and books and have written

0:22:06.240 --> 0:22:09.720
<v Speaker 2>this account. And I have taken the bright triangular tablet,

0:22:09.960 --> 0:22:12.919
<v Speaker 2>whose solution was our undoing, and have cast it from

0:22:12.960 --> 0:22:15.960
<v Speaker 2>the window into the sea, hoping that none will find

0:22:16.000 --> 0:22:19.160
<v Speaker 2>it after us. And now I must make an end

0:22:19.520 --> 0:22:23.119
<v Speaker 2>and enclose this writing in the sealed cylinder of ourcallum,

0:22:23.600 --> 0:22:26.439
<v Speaker 2>and fling it forth to drift upon the wave, for

0:22:26.520 --> 0:22:29.119
<v Speaker 2>the space between my shadow and the shadow of the

0:22:29.160 --> 0:22:34.120
<v Speaker 2>horror is strained momently, and the space is no wider

0:22:34.400 --> 0:22:38.720
<v Speaker 2>than the thickness of a wizard's pin. Now I had

0:22:38.800 --> 0:22:42.400
<v Speaker 2>long thought that this was mere fantastic invention on Smith's part,

0:22:44.359 --> 0:22:47.240
<v Speaker 2>and it doesn't just detract it all from the success

0:22:47.240 --> 0:22:49.840
<v Speaker 2>of the story and the effect of the story. But

0:22:50.400 --> 0:22:53.160
<v Speaker 2>based on what I was reading in Brewers, it would

0:22:53.160 --> 0:22:57.199
<v Speaker 2>seem that he may have based this detail on that

0:22:57.280 --> 0:23:01.440
<v Speaker 2>example of so called Eastern origin. This is, of course

0:23:01.960 --> 0:23:05.240
<v Speaker 2>spectacularly vague and hartly limits the search too much. It

0:23:05.320 --> 0:23:09.720
<v Speaker 2>just means that it must have originated outside of ancient Greece,

0:23:09.920 --> 0:23:13.719
<v Speaker 2>Ancient Rome, and European traditions. But the idea is explained

0:23:13.760 --> 0:23:17.640
<v Speaker 2>in Brewers is that wizards studying the Black Arts, after

0:23:17.640 --> 0:23:20.920
<v Speaker 2>they reach a certain advanced stage in their studies, are

0:23:21.000 --> 0:23:24.520
<v Speaker 2>chased through a subterranean hall by the devil. I don't

0:23:24.520 --> 0:23:26.359
<v Speaker 2>know if this is supposed to be in real life

0:23:26.560 --> 0:23:29.760
<v Speaker 2>or in a dream, etc. But then the idea is,

0:23:29.800 --> 0:23:33.480
<v Speaker 2>if the devil catches you, well, I guess maybe you're

0:23:33.520 --> 0:23:36.480
<v Speaker 2>done for. But if the devil catches only your shadow

0:23:36.720 --> 0:23:40.160
<v Speaker 2>or part of it, then you lose all over part

0:23:40.200 --> 0:23:42.600
<v Speaker 2>of your shadow, but in doing so, you become a

0:23:42.600 --> 0:23:48.080
<v Speaker 2>first rate wizard. And so therefore you might identify a

0:23:48.119 --> 0:23:52.119
<v Speaker 2>wizard because the wizard's shadow will be uncanny, It'll be

0:23:52.240 --> 0:23:56.440
<v Speaker 2>incomplete to some extent, or perhaps it will be missing altogether.

0:23:56.720 --> 0:23:59.160
<v Speaker 3>Oh but I wonder if most people would notice that,

0:23:59.240 --> 0:24:01.680
<v Speaker 3>since we often don't notice impossible shadows.

0:24:02.119 --> 0:24:05.080
<v Speaker 2>That's right, That's right. It's almost kind of a safe bet, right.

0:24:05.200 --> 0:24:07.560
<v Speaker 2>It's like, well, okay, if I lose part of my shadow,

0:24:08.119 --> 0:24:10.960
<v Speaker 2>or even the whole thing, I'm probably going to be

0:24:10.960 --> 0:24:14.160
<v Speaker 2>all right. Besides, I have all these dark magical spells

0:24:14.160 --> 0:24:16.680
<v Speaker 2>to fall back on. Now, setting aside this vague claim

0:24:16.720 --> 0:24:19.840
<v Speaker 2>of Eastern origins for a moment, we do see another

0:24:19.920 --> 0:24:23.879
<v Speaker 2>variation of this idea in Icelandic traditions. And my source

0:24:23.920 --> 0:24:28.120
<v Speaker 2>here is demonic magic in the Icelandic Wizard Legends by

0:24:28.160 --> 0:24:31.679
<v Speaker 2>Mark Hanford. This was published in the Scottish Society for

0:24:32.119 --> 0:24:35.560
<v Speaker 2>Northern Studies twenty nine back in nineteen ninety two. Now,

0:24:35.800 --> 0:24:41.000
<v Speaker 2>Hanford's paper concerns a figure known as Samond Sigfisen or

0:24:41.160 --> 0:24:44.959
<v Speaker 2>Semond the learned. This individual what was it is well

0:24:45.040 --> 0:24:47.680
<v Speaker 2>to explain here was an historic individual. This is someone

0:24:47.720 --> 0:24:51.439
<v Speaker 2>who actually lived, but there are also various legends about them,

0:24:52.000 --> 0:24:55.800
<v Speaker 2>legends in which they are described as a gulderman, a

0:24:55.880 --> 0:24:59.960
<v Speaker 2>type of wizard that was distinct from pagan slash evil

0:25:00.080 --> 0:25:03.080
<v Speaker 2>magicians in early medieval Christian writings.

0:25:03.320 --> 0:25:06.760
<v Speaker 3>Yes, because despite so many of the legends of him

0:25:06.800 --> 0:25:11.399
<v Speaker 3>having to deal with interactions with the devil, Semond was

0:25:11.480 --> 0:25:12.479
<v Speaker 3>a Christian priest.

0:25:12.840 --> 0:25:18.760
<v Speaker 2>That's right, right, And apparently these guldermen were generally classified

0:25:18.760 --> 0:25:21.400
<v Speaker 2>as priests in addition to wizards, they are generally strong

0:25:21.480 --> 0:25:25.840
<v Speaker 2>Christian elements in their stories, and Hanford writes that Salmond

0:25:26.080 --> 0:25:30.119
<v Speaker 2>is the earliest of the Icelandic wizards in this tradition, so,

0:25:30.720 --> 0:25:34.399
<v Speaker 2>first of all, the real Seman according to the various annals,

0:25:34.440 --> 0:25:37.800
<v Speaker 2>Salmon was born in ten fifty six and educated in France.

0:25:38.359 --> 0:25:41.280
<v Speaker 2>He returned to Iceland around ten seventy six, built a

0:25:41.359 --> 0:25:43.439
<v Speaker 2>church in the south of Iceland, and then went on

0:25:43.480 --> 0:25:46.800
<v Speaker 2>to be very influential in ecclesiastical law and politics of

0:25:46.840 --> 0:25:49.080
<v Speaker 2>the day, so he was able to raise his own

0:25:49.119 --> 0:25:53.240
<v Speaker 2>family's position in the country to a position of power

0:25:53.280 --> 0:25:57.080
<v Speaker 2>for many generations to come. He wrote important histories such

0:25:57.080 --> 0:25:59.600
<v Speaker 2>as the Lost but Off sited history of the Kings

0:25:59.600 --> 0:26:02.440
<v Speaker 2>of Normal. He died in eleven thirty three at the

0:26:02.480 --> 0:26:06.399
<v Speaker 2>age of seventy seven, And yeah, that's that's the short

0:26:06.480 --> 0:26:09.760
<v Speaker 2>version of the historical Semand. But he also takes on

0:26:09.840 --> 0:26:12.760
<v Speaker 2>different powers within the realm of icelandic.

0:26:12.240 --> 0:26:15.320
<v Speaker 3>Legend, one of the many legends about Semand is that

0:26:15.440 --> 0:26:19.560
<v Speaker 3>he was able to get control of his parish in

0:26:20.040 --> 0:26:24.199
<v Speaker 3>southern Iceland because there were a group of I don't know,

0:26:24.280 --> 0:26:27.320
<v Speaker 3>learned men or candidates who were brought before the King

0:26:27.359 --> 0:26:30.080
<v Speaker 3>of Norway. King of Norway was like, okay, there's a

0:26:30.119 --> 0:26:33.000
<v Speaker 3>parish in Iceland, and whichever one of you gets there

0:26:33.200 --> 0:26:36.800
<v Speaker 3>first can have it. So Semond goes to the beach.

0:26:36.880 --> 0:26:38.960
<v Speaker 3>He goes to the shore, and he calls up the

0:26:39.000 --> 0:26:41.600
<v Speaker 3>devil and he says, okay, I need you to give

0:26:41.640 --> 0:26:45.359
<v Speaker 3>me a ride to Iceland without getting my coat tails wet.

0:26:45.400 --> 0:26:48.440
<v Speaker 3>And if you take me there without getting my coattails wet,

0:26:48.600 --> 0:26:51.840
<v Speaker 3>then you can have my soul. So the devil transforms

0:26:51.880 --> 0:26:54.920
<v Speaker 3>into a seal and let's Semond ride him all the

0:26:54.920 --> 0:26:58.119
<v Speaker 3>way to Iceland. They're almost there, but then the devil

0:26:58.160 --> 0:27:01.879
<v Speaker 3>is outsmarted because Semond beats the seal. The devil seal

0:27:01.920 --> 0:27:04.679
<v Speaker 3>on the head with the salter I think either a

0:27:04.680 --> 0:27:08.680
<v Speaker 3>bible or assalter. The devil is knocked unconscious and sinks

0:27:08.760 --> 0:27:12.200
<v Speaker 3>under the water, and then of course the coattails get

0:27:12.240 --> 0:27:15.159
<v Speaker 3>wet because he falls into the water. Therefore the pact

0:27:15.200 --> 0:27:18.760
<v Speaker 3>is invalidated. So he outsmarted him with a good whack

0:27:18.800 --> 0:27:19.520
<v Speaker 3>to the head.

0:27:20.840 --> 0:27:23.840
<v Speaker 2>In this outlandish story. Really does sum up a lot

0:27:23.840 --> 0:27:26.200
<v Speaker 2>of the character of Samon in these legends, because he's

0:27:26.240 --> 0:27:30.360
<v Speaker 2>nothing short of the ultimate demonic wizard in the classical

0:27:30.480 --> 0:27:34.679
<v Speaker 2>Fostian sense. Yet while fast makes overall terrible deals with

0:27:34.720 --> 0:27:37.600
<v Speaker 2>the devil, they come back to plague him. Samon is

0:27:37.680 --> 0:27:40.199
<v Speaker 2>essentially he's like a wise trickster who knows how to

0:27:40.240 --> 0:27:43.760
<v Speaker 2>outwit the devil himself when it comes to various contracts.

0:27:43.880 --> 0:27:45.960
<v Speaker 2>You know, that sort of outlawyer the devil, I guess

0:27:47.200 --> 0:27:49.840
<v Speaker 2>and even and as he goes on in legend, he's

0:27:49.880 --> 0:27:53.439
<v Speaker 2>able to aid others in litigation of their own deals

0:27:53.440 --> 0:27:56.160
<v Speaker 2>with the devil. So he got into a bad deal

0:27:56.200 --> 0:27:58.080
<v Speaker 2>with the devil, Well, maybe Salmon will be able to

0:27:58.119 --> 0:28:01.320
<v Speaker 2>help you. The author here says Samon is presented as

0:28:01.359 --> 0:28:05.359
<v Speaker 2>an ambiguous character, one who uses diabolical means to do

0:28:05.480 --> 0:28:07.320
<v Speaker 2>good against the forces of evil.

0:28:07.640 --> 0:28:10.120
<v Speaker 3>Oh, he's like Christopher Lee and the devil rides out.

0:28:10.160 --> 0:28:13.080
<v Speaker 3>You know, he can know all the diabolical chants, he

0:28:13.119 --> 0:28:15.720
<v Speaker 3>can know all the occult tones because he's using them

0:28:15.760 --> 0:28:19.120
<v Speaker 3>for good. But Simon, you can't know about them.

0:28:19.320 --> 0:28:23.399
<v Speaker 2>That's right, Yes, the Holy Warlock figure here. Now, the

0:28:23.480 --> 0:28:25.879
<v Speaker 2>context for all of this actually brings us back to

0:28:25.880 --> 0:28:29.200
<v Speaker 2>something we were talking about earlier this month regarding necromancy,

0:28:29.600 --> 0:28:33.600
<v Speaker 2>and that's clerical access to texts and tones that contain

0:28:33.720 --> 0:28:39.120
<v Speaker 2>forbidden knowledge regarding communication with demons and the sometimes acceptable

0:28:39.160 --> 0:28:44.480
<v Speaker 2>realm of astral magic, magic concerning the stars. Astral magic

0:28:44.480 --> 0:28:48.840
<v Speaker 2>had been imported from the Arab world, so only learned

0:28:48.880 --> 0:28:52.800
<v Speaker 2>physicians and clergy members had access to such texts, with

0:28:52.960 --> 0:28:56.520
<v Speaker 2>the clergy especially having access to texts related to the

0:28:56.520 --> 0:28:59.719
<v Speaker 2>command of demons for the purposes of exorcism. And as

0:28:59.720 --> 0:29:02.280
<v Speaker 2>we take done previously, it's members of the clergy who

0:29:02.280 --> 0:29:05.840
<v Speaker 2>were frequently accused of demonology or necromancy, or at least

0:29:06.040 --> 0:29:10.920
<v Speaker 2>accused of possessing texts related to these alleged practices. It

0:29:11.000 --> 0:29:14.200
<v Speaker 2>was also Hanford stresses here an easy accusation to make

0:29:14.240 --> 0:29:18.320
<v Speaker 2>against clergy and physicians by their enemies and or those

0:29:18.440 --> 0:29:21.280
<v Speaker 2>jealous of their success. So you don't like a given

0:29:22.280 --> 0:29:25.480
<v Speaker 2>guy who's way up in the clergy, especially one who's

0:29:25.800 --> 0:29:30.160
<v Speaker 2>like Samond at foreign educated. Well you just say, well,

0:29:30.200 --> 0:29:32.720
<v Speaker 2>of course he's successful. He's a wizard.

0:29:32.920 --> 0:29:34.400
<v Speaker 3>He's doing deals with the devil.

0:29:35.280 --> 0:29:37.320
<v Speaker 2>Right, And then you know, maybe people are jumping to

0:29:37.320 --> 0:29:39.080
<v Speaker 2>their defense and saying, well, Samon is doing a lot

0:29:39.120 --> 0:29:41.920
<v Speaker 2>of great work if he made a deal with the devil.

0:29:42.360 --> 0:29:45.640
<v Speaker 2>I guess he knows what he's doing. Yeah, but that

0:29:45.680 --> 0:29:47.680
<v Speaker 2>doesn't mean you should make a deal with the devil.

0:29:48.000 --> 0:29:51.480
<v Speaker 2>Leave it to individuals like Saman to pull it off.

0:29:51.880 --> 0:29:54.600
<v Speaker 3>But you know, one of the really interesting legendary motifs

0:29:54.600 --> 0:29:57.920
<v Speaker 3>about Saman to the learned is the idea of him

0:29:58.120 --> 0:30:00.360
<v Speaker 3>essentially going to devil school.

0:30:00.600 --> 0:30:04.200
<v Speaker 2>Yes, yeah, again he was. He's farign educated, educated in France,

0:30:05.040 --> 0:30:09.360
<v Speaker 2>and and realistically he would have learned about pagan history,

0:30:09.440 --> 0:30:13.880
<v Speaker 2>he would have learned about mathematics, astrology, and theology. But

0:30:15.440 --> 0:30:18.280
<v Speaker 2>Hanford writes that, you know, this gets all stretched in

0:30:18.400 --> 0:30:23.360
<v Speaker 2>the popular imagination and it becomes the version that becomes

0:30:23.440 --> 0:30:26.600
<v Speaker 2>kind of the folkloric canon. Is that and then this

0:30:26.760 --> 0:30:29.800
<v Speaker 2>was this was later recorded in I think seventeenth century

0:30:29.800 --> 0:30:34.400
<v Speaker 2>by Arnie Magnuson in the states that Salmon was educated

0:30:34.600 --> 0:30:38.479
<v Speaker 2>at the Black School, and which is of course a

0:30:38.520 --> 0:30:41.760
<v Speaker 2>school of dark wizardry, and at the end of one

0:30:41.880 --> 0:30:44.720
<v Speaker 2>studies there, the devil would claim the soul of the

0:30:44.840 --> 0:30:46.160
<v Speaker 2>last student to leave.

0:30:46.840 --> 0:30:49.720
<v Speaker 3>This setting is not unique to stories about this guy's life.

0:30:49.720 --> 0:30:52.520
<v Speaker 3>By the way, there is a more common folk story

0:30:53.280 --> 0:30:57.520
<v Speaker 3>motif about the Scholomance or the School of the Devil,

0:30:57.600 --> 0:31:00.560
<v Speaker 3>which is in some sense a college were people go

0:31:00.640 --> 0:31:05.560
<v Speaker 3>to learn mystical evil magic powers. They are instructed by

0:31:05.640 --> 0:31:07.840
<v Speaker 3>the devil, or maybe not by the devil, maybe they

0:31:07.880 --> 0:31:09.720
<v Speaker 3>just get to go to this place and there's lots

0:31:09.760 --> 0:31:12.600
<v Speaker 3>of books of forbidden knowledge there. But yes, the devil

0:31:12.680 --> 0:31:15.640
<v Speaker 3>will claim at least one of the students of each

0:31:15.680 --> 0:31:18.440
<v Speaker 3>class there to be his personal servant.

0:31:19.120 --> 0:31:22.000
<v Speaker 2>Yeah, and I like it's kind of the last person

0:31:22.040 --> 0:31:24.120
<v Speaker 2>to leave, which I kind of interpreted as being like

0:31:24.160 --> 0:31:28.520
<v Speaker 2>the most studious of the children, or not children, I guess,

0:31:28.600 --> 0:31:33.120
<v Speaker 2>but his students, the most studious, the biggest wizardry nerd

0:31:34.000 --> 0:31:36.040
<v Speaker 2>on campus, that will be the one that the devil

0:31:36.080 --> 0:31:41.040
<v Speaker 2>hand selects. So anyway, Samon was very studious and he

0:31:41.280 --> 0:31:43.360
<v Speaker 2>was often the last to leave. And I guess this

0:31:43.480 --> 0:31:46.040
<v Speaker 2>was known about him because even back home in Iceland,

0:31:46.040 --> 0:31:49.000
<v Speaker 2>they realized this kid is gonna get the devil on

0:31:49.120 --> 0:31:52.520
<v Speaker 2>him if someone doesn't help him out. And so that's

0:31:52.560 --> 0:31:57.320
<v Speaker 2>where Iceland's bishop John Augmundsen decides to jump in and

0:31:57.360 --> 0:32:00.880
<v Speaker 2>help him out. He rushes there, he's there to help

0:32:00.960 --> 0:32:03.760
<v Speaker 2>him out of the building, throws his coat over Salmon's back.

0:32:03.800 --> 0:32:06.400
<v Speaker 2>As he leaves, the devil reaches out for him and

0:32:06.440 --> 0:32:11.240
<v Speaker 2>snatches the coat instead of Salmon's soul. So this is

0:32:11.760 --> 0:32:14.840
<v Speaker 2>the How does this relate to shadows, Well, we'll get there,

0:32:15.200 --> 0:32:18.520
<v Speaker 2>But in this particular telling, the devil wasn't done though.

0:32:18.560 --> 0:32:22.320
<v Speaker 2>He proclaimed that he had three days to claim Salmon's soul.

0:32:22.840 --> 0:32:25.720
<v Speaker 2>So Salmon had to hide himself. He hit himself three

0:32:25.760 --> 0:32:29.160
<v Speaker 2>times in a riverbank, in a boat at sea, and

0:32:29.200 --> 0:32:32.240
<v Speaker 2>buried under a consecrated earth in a churchyard. And these

0:32:32.280 --> 0:32:35.200
<v Speaker 2>tactics work, and the devil was thwarted. The idea being

0:32:35.200 --> 0:32:37.680
<v Speaker 2>that like, where is he, Well, I'm getting a sense

0:32:37.720 --> 0:32:40.560
<v Speaker 2>that he's he's he's out here at sea. He must

0:32:40.800 --> 0:32:43.000
<v Speaker 2>he must have drowned, or I get the sense that

0:32:43.000 --> 0:32:45.440
<v Speaker 2>he's under the earth. He must be dead. And so

0:32:45.560 --> 0:32:49.280
<v Speaker 2>he's able to thwart the devil and avoid having his

0:32:49.400 --> 0:32:50.280
<v Speaker 2>soul claimed.

0:32:50.720 --> 0:32:53.400
<v Speaker 3>The way I understood this, this was also connected to

0:32:53.800 --> 0:32:57.040
<v Speaker 3>similar folk tales that weren't directly about the devil but

0:32:57.080 --> 0:33:01.560
<v Speaker 3>were about some kind of mass stir of astral magic,

0:33:01.640 --> 0:33:05.760
<v Speaker 3>somebody who was like a wicked astrologer who wanted to

0:33:05.840 --> 0:33:10.520
<v Speaker 3>capture his student, and the student would evade him by like, yeah,

0:33:10.560 --> 0:33:14.040
<v Speaker 3>so he would get his feet wet on the first day,

0:33:14.080 --> 0:33:17.280
<v Speaker 3>and so the astrologer would consult the stars and see

0:33:17.280 --> 0:33:19.360
<v Speaker 3>that he was wet and be like, oh, okay, he

0:33:19.480 --> 0:33:22.360
<v Speaker 3>is drowned. And then another day he does something else

0:33:22.400 --> 0:33:24.240
<v Speaker 3>to his body, like he puts blood on his feet

0:33:24.360 --> 0:33:26.760
<v Speaker 3>or something, and then the astrologer consults the stars that

0:33:26.840 --> 0:33:29.880
<v Speaker 3>day and sees blood and thinks that he has been killed,

0:33:30.280 --> 0:33:33.640
<v Speaker 3>and then yeah, I guess the consecrated earth. The astrologer

0:33:33.680 --> 0:33:36.120
<v Speaker 3>consults the stars and finds Ah, he is buried, so

0:33:36.160 --> 0:33:37.520
<v Speaker 3>I can no longer claim.

0:33:37.320 --> 0:33:42.080
<v Speaker 2>Him right right now. In other versions of this story, though,

0:33:42.120 --> 0:33:45.320
<v Speaker 2>it's not Salmond or the bishop's coat that is snatched

0:33:45.360 --> 0:33:49.240
<v Speaker 2>by the devil, but Salmon's shadow, thus removing him of

0:33:49.280 --> 0:33:53.040
<v Speaker 2>a shadow for the remainder of his life. So here

0:33:53.080 --> 0:33:55.560
<v Speaker 2>we get back to this idea of wizards being chased

0:33:55.600 --> 0:33:58.440
<v Speaker 2>around by the devil, having part of or their entire

0:33:58.480 --> 0:34:02.479
<v Speaker 2>shadows snatched away, and thus being powerful and having all

0:34:02.480 --> 0:34:04.640
<v Speaker 2>of this forbidden knowledge, being able to use it, but

0:34:04.720 --> 0:34:09.440
<v Speaker 2>being deprived of something that may or may not be important,

0:34:09.560 --> 0:34:11.200
<v Speaker 2>as we'll get into the shadow.

0:34:11.840 --> 0:34:14.319
<v Speaker 3>One version of the story I came across was same

0:34:14.360 --> 0:34:17.319
<v Speaker 3>and using trickery. Actually, so he's the last student. He's

0:34:17.360 --> 0:34:21.400
<v Speaker 3>trying to get out of the Devil's college, and the

0:34:21.400 --> 0:34:23.840
<v Speaker 3>devil tries to reach out and claim him, but he says,

0:34:23.840 --> 0:34:26.040
<v Speaker 3>wait a minute, no, I'm not the last. There is

0:34:26.120 --> 0:34:28.680
<v Speaker 3>one more student still there, and he points to his

0:34:28.760 --> 0:34:32.040
<v Speaker 3>shadow cast on the wall. So the devil reaches out

0:34:32.080 --> 0:34:34.839
<v Speaker 3>to grab that and snatches his shadow away from him

0:34:34.920 --> 0:34:37.840
<v Speaker 3>as he bodily makes his escape, but no longer with

0:34:37.880 --> 0:34:38.840
<v Speaker 3>his shadow intact.

0:34:39.520 --> 0:34:42.040
<v Speaker 2>That version is good too. I like that. So Hanford

0:34:42.080 --> 0:34:44.759
<v Speaker 2>writes that this escape from the Black School trope is

0:34:44.800 --> 0:34:47.560
<v Speaker 2>a migratory legend, one that is largely unchanged over the

0:34:47.600 --> 0:34:50.760
<v Speaker 2>centuries and pops up in different contexts, and the same

0:34:50.800 --> 0:34:53.799
<v Speaker 2>can be said for what is known on the the

0:34:53.920 --> 0:34:56.680
<v Speaker 2>Arnie Thompson Index of Folk Tale Types as tail type

0:34:56.760 --> 0:35:00.760
<v Speaker 2>three twenty nine, a man gives or sell his shadow

0:35:00.800 --> 0:35:01.400
<v Speaker 2>to the devil.

0:35:01.840 --> 0:35:04.239
<v Speaker 3>Unfortunately, I think Hanford says, there's not a lot of

0:35:04.280 --> 0:35:07.680
<v Speaker 3>detail on that index type, and I wish there was.

0:35:08.600 --> 0:35:12.040
<v Speaker 2>Yeah, I had to look around. I found an Irish

0:35:12.120 --> 0:35:14.680
<v Speaker 2>or Irish American tale that reflects this trope. This was

0:35:14.719 --> 0:35:17.919
<v Speaker 2>recorded in nineteen seventy by Ruth and Music in Green

0:35:18.000 --> 0:35:21.000
<v Speaker 2>Hills of Magic, West Virginia. Folk tales from Europe, and

0:35:21.080 --> 0:35:23.640
<v Speaker 2>in this telling, you have a despondent man who's about

0:35:23.640 --> 0:35:26.400
<v Speaker 2>to jump from a bridge when a stranger, guess what

0:35:26.520 --> 0:35:30.400
<v Speaker 2>it's The devil arrives and says, hey, I'll buy that

0:35:30.440 --> 0:35:32.600
<v Speaker 2>shadow off of you. And the man's like, oh, well,

0:35:32.600 --> 0:35:33.680
<v Speaker 2>what are you going to give me for it? And

0:35:33.680 --> 0:35:36.759
<v Speaker 2>he'll said. He says, well, i'll give you. I'll give

0:35:36.760 --> 0:35:39.279
<v Speaker 2>you all the gold you'll ever need. And he's like, well,

0:35:39.320 --> 0:35:41.720
<v Speaker 2>that sounds like a good deal. I wasn't using my shadow.

0:35:41.760 --> 0:35:43.840
<v Speaker 2>I was about to really not be using it for anything.

0:35:44.719 --> 0:35:46.479
<v Speaker 2>And so the he agrees to this, and the devil

0:35:46.480 --> 0:35:49.440
<v Speaker 2>gives him a magic purse that always has coins in it.

0:35:50.440 --> 0:35:53.640
<v Speaker 2>So this seems like a great deal, but then the

0:35:53.680 --> 0:35:57.560
<v Speaker 2>townsfolk become suspicious of the fact that this guy always

0:35:57.560 --> 0:36:01.160
<v Speaker 2>has money, and they also begin to notice, hey, he

0:36:01.200 --> 0:36:03.560
<v Speaker 2>does not have a shadow, and so they throw him

0:36:03.560 --> 0:36:06.440
<v Speaker 2>in prison I'm not sure on what charges exactly, and

0:36:06.480 --> 0:36:07.160
<v Speaker 2>he dies there.

0:36:07.440 --> 0:36:09.120
<v Speaker 3>I thought this was going to take a different turn

0:36:09.160 --> 0:36:11.040
<v Speaker 3>where he was going to give him all the gold

0:36:11.080 --> 0:36:13.240
<v Speaker 3>he'd ever need and then just push him from the bridge,

0:36:13.280 --> 0:36:15.120
<v Speaker 3>because once he's dead, he doesn't need gold.

0:36:15.719 --> 0:36:18.080
<v Speaker 2>Oh yeah, I mean that's the thing about deals with

0:36:18.120 --> 0:36:20.799
<v Speaker 2>the Devil. Yeah, I guess. I guess they tend to

0:36:20.840 --> 0:36:24.320
<v Speaker 2>take on the sort of lawful evil character right where

0:36:23.600 --> 0:36:28.839
<v Speaker 2>there's some term, there's some detail in the contract. But yeah,

0:36:29.040 --> 0:36:31.520
<v Speaker 2>I could have seen it going that darker direction as well.

0:36:31.840 --> 0:36:34.480
<v Speaker 3>I guess it's what kind of moral failing on the

0:36:34.480 --> 0:36:36.480
<v Speaker 3>part of the protagonist do you want to emphasize In

0:36:36.520 --> 0:36:39.520
<v Speaker 3>those kind of stories, it's inattention to detail, it's failure

0:36:39.600 --> 0:36:42.359
<v Speaker 3>to read the fine print on the contract. On this

0:36:42.440 --> 0:36:46.840
<v Speaker 3>it seems more like an inability to understand that suddenly

0:36:47.040 --> 0:36:50.640
<v Speaker 3>being rich but also having something missing of your person

0:36:50.760 --> 0:36:52.640
<v Speaker 3>will be noticed by people around you.

0:36:53.360 --> 0:36:56.839
<v Speaker 2>This trope is also reflected in The Marvelous Tale of

0:36:56.960 --> 0:37:01.280
<v Speaker 2>Peter Schimmel from eighteen forty three by Attlbert von Camisso,

0:37:01.960 --> 0:37:05.200
<v Speaker 2>which concerns another despondent young man who also sells his

0:37:05.200 --> 0:37:08.480
<v Speaker 2>shadow to the devil and also sells it for a

0:37:08.560 --> 0:37:11.600
<v Speaker 2>bottomless wallet. But in this story he ends up wandering

0:37:11.600 --> 0:37:15.040
<v Speaker 2>the earth and depends and it spends the rest of

0:37:15.080 --> 0:37:17.960
<v Speaker 2>his doomed life. Is kind of a holy fool attempting

0:37:18.000 --> 0:37:22.279
<v Speaker 2>to reconnect with nature. Interestingly enough, DeForest Kelly of Star

0:37:22.360 --> 0:37:24.960
<v Speaker 2>Trek Fame played this character in a nineteen fifty three

0:37:25.000 --> 0:37:28.560
<v Speaker 2>episode of the anthology series Your Favorite Story, an episode

0:37:28.600 --> 0:37:31.400
<v Speaker 2>titled The Man Who Sold His Shadow. Now, this trope

0:37:31.480 --> 0:37:34.880
<v Speaker 2>pops up other places as well. Probably the most noticeable

0:37:34.880 --> 0:37:37.279
<v Speaker 2>and one that a number of you are already thinking of,

0:37:37.680 --> 0:37:40.560
<v Speaker 2>would be Peter Pan. You might remember this especially from

0:37:40.600 --> 0:37:44.320
<v Speaker 2>the Disney animated adaptation of Old Peter. Pan is nearly

0:37:44.400 --> 0:37:47.480
<v Speaker 2>caught in Wendy's house and his shadow is ripped off

0:37:47.480 --> 0:37:50.400
<v Speaker 2>in the escape, and later they have to stick it

0:37:50.440 --> 0:37:51.920
<v Speaker 2>back on, or they try to stick it back on

0:37:52.000 --> 0:37:54.279
<v Speaker 2>with like soap and stuff. It doesn't work, they have

0:37:54.320 --> 0:37:55.279
<v Speaker 2>to sew it back on.

0:37:55.760 --> 0:37:57.960
<v Speaker 3>It is a mischievous, fairy like shadow.

0:37:58.520 --> 0:38:03.400
<v Speaker 2>Yes. Now, as for those supposed Eastern influences on the idea,

0:38:04.080 --> 0:38:06.759
<v Speaker 2>I wasn't able to find out anything really solid here,

0:38:07.239 --> 0:38:09.200
<v Speaker 2>though I was looking at a few different sources. I

0:38:09.239 --> 0:38:13.600
<v Speaker 2>found a book titled Folk Traditions of the Arab World,

0:38:13.640 --> 0:38:17.840
<v Speaker 2>A Guide to motif Classification, Volume two by Hassan m

0:38:17.880 --> 0:38:21.840
<v Speaker 2>el Shami, and the author does mention, at least in passing,

0:38:22.600 --> 0:38:26.120
<v Speaker 2>that one quality of demons is that they cast no shadows.

0:38:26.680 --> 0:38:30.160
<v Speaker 2>And I also was reading in Commanding Demons in Gin

0:38:30.320 --> 0:38:34.680
<v Speaker 2>the Sorcerer in Early Islamic Thought by Travis Zeta that

0:38:35.160 --> 0:38:40.000
<v Speaker 2>eleventh century Islamic author Abu al Fado Mohammad al Tabasi

0:38:40.040 --> 0:38:42.799
<v Speaker 2>wrote in a book on Devil's in Gin that gin

0:38:43.040 --> 0:38:46.240
<v Speaker 2>could be revealed by their shadows, and by their shadows

0:38:46.280 --> 0:38:49.080
<v Speaker 2>only as inn like. You couldn't see the rest of them,

0:38:49.080 --> 0:38:50.640
<v Speaker 2>but you could see the shadow of the gin.

0:38:51.120 --> 0:38:51.680
<v Speaker 3>Interesting.

0:38:52.080 --> 0:38:54.319
<v Speaker 2>So these two ideas are, of course, rather opposite from

0:38:54.360 --> 0:38:56.240
<v Speaker 2>one another, and may well speak, you know, of different

0:38:56.239 --> 0:39:00.239
<v Speaker 2>traditions and times. We're casting a large umbrello here over

0:39:00.280 --> 0:39:03.040
<v Speaker 2>the concept. But they both do get at the idea

0:39:03.120 --> 0:39:06.040
<v Speaker 2>of a shadow, or the lack thereof, is something key

0:39:06.440 --> 0:39:09.480
<v Speaker 2>to an entity that doesn't completely fit into the human

0:39:09.560 --> 0:39:22.799
<v Speaker 2>world or into human perception, and this brings us to

0:39:22.880 --> 0:39:27.640
<v Speaker 2>the world of vampires. Ah okay, So I think a

0:39:27.680 --> 0:39:30.640
<v Speaker 2>lot of you are probably up on the fact that

0:39:30.719 --> 0:39:33.719
<v Speaker 2>in many tales, at least, vampires have no reflection in

0:39:33.760 --> 0:39:36.360
<v Speaker 2>a mirror. That's a classic trope. It's one that's easy

0:39:36.400 --> 0:39:41.280
<v Speaker 2>to visually represent in even a lower budget vampire film.

0:39:41.640 --> 0:39:45.640
<v Speaker 3>Yes, Gary Oldman comes across Keanu shaving, he hisses like

0:39:45.680 --> 0:39:47.960
<v Speaker 3>a snake at the mirror and it shatters.

0:39:48.560 --> 0:39:51.799
<v Speaker 2>Yeah. Yeah, But at least in some tellings, the vampire

0:39:51.960 --> 0:39:55.560
<v Speaker 2>also casts no shadow. And this is actually referenced in

0:39:56.520 --> 0:39:59.080
<v Speaker 2>we've already referred to it here, the most influential vampire

0:39:59.160 --> 0:40:03.520
<v Speaker 2>novel of all time, Bromstoker's Dracula. I'll read a bit

0:40:03.600 --> 0:40:08.359
<v Speaker 2>from it here where this is specifically discussed. Quote. I

0:40:08.440 --> 0:40:11.400
<v Speaker 2>was not alone. The room was the same, unchanged in

0:40:11.440 --> 0:40:13.680
<v Speaker 2>any way since I came into it. I could see

0:40:13.719 --> 0:40:17.000
<v Speaker 2>along the floor in the brilliant moonlight. My own footsteps

0:40:17.040 --> 0:40:19.960
<v Speaker 2>marked where I had disturbed the long accumulation of dust

0:40:20.239 --> 0:40:23.400
<v Speaker 2>in the moonlight. Opposite me were three young women, ladies

0:40:23.400 --> 0:40:25.840
<v Speaker 2>by their dress and manner. I thought at the time

0:40:25.960 --> 0:40:28.319
<v Speaker 2>that I must be dreaming when I saw them, for

0:40:28.560 --> 0:40:31.840
<v Speaker 2>though the moonlight was behind them, they threw no shadow

0:40:31.920 --> 0:40:34.840
<v Speaker 2>on the floor. They came close to me and looked

0:40:34.840 --> 0:40:38.160
<v Speaker 2>at me for some time, and then whispered together. Two

0:40:38.360 --> 0:40:42.680
<v Speaker 2>or dark and had high aquilang noses like the Count,

0:40:43.160 --> 0:40:45.760
<v Speaker 2>and great dark piercing eyes that seemed to be almost

0:40:45.840 --> 0:40:49.839
<v Speaker 2>red when contrasted with the pale yellow moon. These are,

0:40:49.840 --> 0:40:55.360
<v Speaker 2>of course, the brides of Dracula, the three female vampires

0:40:55.400 --> 0:40:58.160
<v Speaker 2>that serve him in the book and then various adaptations

0:40:58.200 --> 0:41:02.759
<v Speaker 2>of the book and elsewhere. In the Book of Dracula himself,

0:41:03.160 --> 0:41:05.920
<v Speaker 2>it is written he throws no shadow, he makes in

0:41:05.960 --> 0:41:09.759
<v Speaker 2>the mirror no reflect as again Jonathan observed, though the

0:41:09.760 --> 0:41:12.880
<v Speaker 2>Prince of Darkness himself also tells Jonathan, I love the

0:41:12.920 --> 0:41:14.160
<v Speaker 2>shade and the shadow.

0:41:14.800 --> 0:41:16.600
<v Speaker 3>Well, maybe you love to be in the shade. If

0:41:16.600 --> 0:41:18.800
<v Speaker 3>you can make none with your own body.

0:41:19.000 --> 0:41:21.400
<v Speaker 2>Maybe so, all right. So we have this idea of

0:41:21.440 --> 0:41:25.040
<v Speaker 2>the vampire, which, if you're not familiar, is a is

0:41:25.080 --> 0:41:29.200
<v Speaker 2>a monstrous and cursed and corrupted, undead thing that was

0:41:29.239 --> 0:41:32.080
<v Speaker 2>once human but has lost all humanity, and it has

0:41:32.120 --> 0:41:37.160
<v Speaker 2>become nothing but supernatural hunger and cruelty and horror, And

0:41:38.040 --> 0:41:39.839
<v Speaker 2>at least in some tellings of it, is the thing

0:41:40.040 --> 0:41:43.680
<v Speaker 2>that no longer casts a shadow. And then we have

0:41:43.760 --> 0:41:46.399
<v Speaker 2>other variations of this. We we've talked about wizards losing

0:41:46.480 --> 0:41:49.920
<v Speaker 2>their shadows, of sort of fairy folk losing their shadows,

0:41:49.920 --> 0:41:53.960
<v Speaker 2>and literary traditions. But then there are also related concepts

0:41:54.080 --> 0:41:57.040
<v Speaker 2>like the portrait of Dorian Gray, in which you don't

0:41:57.040 --> 0:41:59.200
<v Speaker 2>have a shadow, you have a painting of an individual,

0:41:59.600 --> 0:42:04.920
<v Speaker 2>and that representation also has some sort of connection to

0:42:05.000 --> 0:42:08.560
<v Speaker 2>the state of their soul. And so these various literary

0:42:08.600 --> 0:42:11.680
<v Speaker 2>treatments especially would seem to be linked. And I found

0:42:11.680 --> 0:42:15.160
<v Speaker 2>a really cool source on this. This is titled Vampire's

0:42:15.200 --> 0:42:19.080
<v Speaker 2>Demons and the Disappearing Shadow in Folkloric Fictions of the

0:42:19.080 --> 0:42:23.040
<v Speaker 2>Long nineteenth Century by Sam M. George, published in a

0:42:23.160 --> 0:42:27.320
<v Speaker 2>twenty twenty edition of Gothic Studies. Now Dracula, of course,

0:42:27.680 --> 0:42:30.080
<v Speaker 2>was the work of an Irish author, and as I

0:42:30.120 --> 0:42:33.880
<v Speaker 2>believe we've discussed in the show previously, invokes various Irish

0:42:33.960 --> 0:42:39.399
<v Speaker 2>folklore ideas concerning the undead, perhaps in any ways more

0:42:39.480 --> 0:42:44.560
<v Speaker 2>than anything that Bromstoker actually absorbed from European traditions. But

0:42:44.960 --> 0:42:49.680
<v Speaker 2>George Wrights of Dracula there may be some links to

0:42:49.840 --> 0:42:55.520
<v Speaker 2>actual Romani folkloric beliefs that a vampire was a person's shadow,

0:42:55.600 --> 0:42:58.239
<v Speaker 2>for example, and that there was also a practice of

0:42:58.360 --> 0:43:02.520
<v Speaker 2>shadow traders, who quote traded shadows to architects who attempted

0:43:02.520 --> 0:43:05.440
<v Speaker 2>to secure and wall up a person's shadow to ensure

0:43:05.480 --> 0:43:09.160
<v Speaker 2>that their buildings were durable, with the result that after

0:43:09.280 --> 0:43:11.400
<v Speaker 2>death that person would become a vampire.

0:43:12.160 --> 0:43:13.920
<v Speaker 3>WHOA, I don't think I've ever heard of this.

0:43:14.760 --> 0:43:16.879
<v Speaker 2>Yeah, this was new to me, and I think there

0:43:16.880 --> 0:43:20.920
<v Speaker 2>may be sprinklings of this tradition spread elsewhere in European

0:43:20.920 --> 0:43:23.560
<v Speaker 2>traditions as well. We may come back to that. But

0:43:23.640 --> 0:43:26.439
<v Speaker 2>what Georgia ultimately argues is that this means that yes,

0:43:26.719 --> 0:43:31.719
<v Speaker 2>Dracula and his spawn are all soulless. They have no souls. Again,

0:43:31.760 --> 0:43:34.239
<v Speaker 2>they've lost every shred of their humanity, and in doing

0:43:34.239 --> 0:43:36.240
<v Speaker 2>so they have also lost that shadow.

0:43:36.800 --> 0:43:39.120
<v Speaker 3>Well, it may be a coincidence, but I mean, obviously

0:43:39.160 --> 0:43:41.920
<v Speaker 3>this has the at least superficial connection to the idea

0:43:42.040 --> 0:43:46.920
<v Speaker 3>of Greek conceptions of disembodied souls as shades or shadows.

0:43:47.200 --> 0:43:52.120
<v Speaker 2>Yes. Yes, Now where it gets really interesting with George's

0:43:52.200 --> 0:43:55.560
<v Speaker 2>article is that she references J. G. Fraser's The Golden Bough,

0:43:55.960 --> 0:43:58.560
<v Speaker 2>the first volume of which I believe came out in

0:43:58.560 --> 0:44:01.480
<v Speaker 2>eighteen ninety would have lined up with the writing of

0:44:01.560 --> 0:44:04.880
<v Speaker 2>Dracula and some of the other writers and other works

0:44:05.480 --> 0:44:09.000
<v Speaker 2>that invoke similar ideas of shadow or reflection or painting.

0:44:10.080 --> 0:44:13.640
<v Speaker 2>Fraser writes of traditional belief systems in which the individual

0:44:13.760 --> 0:44:16.880
<v Speaker 2>quote often regards his shadow or reflection as his soul,

0:44:17.440 --> 0:44:19.719
<v Speaker 2>or at all events, as a vital part of himself,

0:44:20.120 --> 0:44:23.000
<v Speaker 2>and as such it is a source of danger to him,

0:44:23.320 --> 0:44:26.200
<v Speaker 2>for if it is trampled upon, struck, or stabbed, he

0:44:26.239 --> 0:44:28.239
<v Speaker 2>will feel the injury as if it were done to

0:44:28.280 --> 0:44:31.640
<v Speaker 2>his person. And if it is detached from him entirely,

0:44:31.880 --> 0:44:34.520
<v Speaker 2>as he believes that it may be, he will die.

0:44:35.239 --> 0:44:38.759
<v Speaker 2>And then elsewhere. Fraser writes, as with shadows and reflections,

0:44:38.760 --> 0:44:41.759
<v Speaker 2>so with portraits, they are often believed to contain the

0:44:41.800 --> 0:44:45.080
<v Speaker 2>soul of the person portrayed. People who hold this belief

0:44:45.280 --> 0:44:48.440
<v Speaker 2>are naturally loath to have their likeness taken for if

0:44:48.440 --> 0:44:50.880
<v Speaker 2>the portrait is the soul or at least a vital

0:44:51.000 --> 0:44:54.359
<v Speaker 2>part of the person portrayed, whoever possesses the portrait will

0:44:54.360 --> 0:44:57.960
<v Speaker 2>be able to exercise fatal influence over the original of it.

0:44:58.920 --> 0:45:01.520
<v Speaker 3>Oh okay, So this can next to a big theme

0:45:01.680 --> 0:45:05.160
<v Speaker 3>that Fraser propounds in The Golden Bow, the Golden Bough

0:45:05.280 --> 0:45:10.840
<v Speaker 3>is an early attempt at sort of anthropologically categorizing the

0:45:10.840 --> 0:45:16.440
<v Speaker 3>different religious practices all around the world, and Fraser characterizes

0:45:16.480 --> 0:45:20.040
<v Speaker 3>a lot of it as sympathetic magic, the idea that

0:45:20.320 --> 0:45:23.440
<v Speaker 3>you would have an object that is, by connection of

0:45:23.480 --> 0:45:29.080
<v Speaker 3>some sort associated with a person, and that like connection

0:45:29.239 --> 0:45:33.080
<v Speaker 3>or association can be exploited for magical purposes to have

0:45:33.160 --> 0:45:34.560
<v Speaker 3>influence over the person.

0:45:35.080 --> 0:45:39.040
<v Speaker 2>Yes. Yes, and again George brings us up, though not

0:45:39.400 --> 0:45:41.759
<v Speaker 2>to argue at all that like, okay, Fraser is the

0:45:41.760 --> 0:45:44.520
<v Speaker 2>authority on all of this. But again, this book would

0:45:44.560 --> 0:45:46.840
<v Speaker 2>have come out at just the right time, and the

0:45:46.880 --> 0:45:51.160
<v Speaker 2>book was a popular book. But also, she writes, would

0:45:51.200 --> 0:45:56.239
<v Speaker 2>have had a certain amount of I wouldn't say maybe

0:45:56.280 --> 0:45:58.759
<v Speaker 2>not a taboo quality to it, but there was kind

0:45:58.800 --> 0:46:00.960
<v Speaker 2>of like a sense of like, oh, this is hidden knowledge,

0:46:01.000 --> 0:46:03.440
<v Speaker 2>this is the good stuff. And if you want insight

0:46:03.840 --> 0:46:07.719
<v Speaker 2>into how perhaps monsters and supernatural relationships work, well this

0:46:07.760 --> 0:46:09.120
<v Speaker 2>is a book you might well pick up.

0:46:09.400 --> 0:46:11.920
<v Speaker 3>Oh, I think it was controversial when it came out.

0:46:12.960 --> 0:46:14.840
<v Speaker 3>Was it was a very hot book. A lot of

0:46:14.880 --> 0:46:18.400
<v Speaker 3>people were very excited about it. But it also, for example,

0:46:18.560 --> 0:46:22.120
<v Speaker 3>set Christian practices in comparison to a lot of other

0:46:22.200 --> 0:46:26.239
<v Speaker 3>religious practices around the world, which scandalized many conservative Christians.

0:46:27.239 --> 0:46:29.799
<v Speaker 2>Yeah, yeah, I can imagine that like that added context

0:46:30.239 --> 0:46:34.239
<v Speaker 2>could be interpreted as dangerous to one's own worldview and

0:46:34.280 --> 0:46:35.040
<v Speaker 2>belief systems.

0:46:35.200 --> 0:46:39.239
<v Speaker 3>Yeah, our religion is not like all the other religions now.

0:46:39.280 --> 0:46:44.560
<v Speaker 2>George also connects this to Lavatar's theory of physiognomy, which

0:46:44.600 --> 0:46:48.600
<v Speaker 2>is more directly a pseudoscientific face reading practice, something that

0:46:48.640 --> 0:46:51.440
<v Speaker 2>traces back to the ancient world, but something that then

0:46:51.520 --> 0:46:54.799
<v Speaker 2>would there would be a resurgence of in medieval and

0:46:54.840 --> 0:46:59.560
<v Speaker 2>Renaissance thought. Renaissance thought and then utilized by Swiss pastor

0:47:00.000 --> 0:47:03.160
<v Speaker 2>and Cospar Lavatar, who lived seventeen forty one through eighteen

0:47:03.200 --> 0:47:07.319
<v Speaker 2>oh one. And Lavatar argued that the shadow or silhouette

0:47:07.320 --> 0:47:10.960
<v Speaker 2>more specifically, I think, could be used to understand a

0:47:11.000 --> 0:47:14.600
<v Speaker 2>person's character. And I guess you could compare this easily

0:47:14.640 --> 0:47:19.080
<v Speaker 2>to things like you know, alleged ara readings and so forth.

0:47:20.080 --> 0:47:22.520
<v Speaker 2>You get into a pseudo scientific idea that like, okay,

0:47:22.560 --> 0:47:25.880
<v Speaker 2>well here's here is the silhouette, here's the shadow. This

0:47:26.040 --> 0:47:29.680
<v Speaker 2>is information about the physical person. But also we can

0:47:29.719 --> 0:47:31.400
<v Speaker 2>then if we know what we're doing we can read that,

0:47:31.480 --> 0:47:34.479
<v Speaker 2>and we can we can we can make all sorts

0:47:34.520 --> 0:47:38.160
<v Speaker 2>of judgment calls about, you know, their inner character.

0:47:38.760 --> 0:47:41.160
<v Speaker 3>Yeah, and I think in the eighteenth and nineteenth century

0:47:41.200 --> 0:47:47.880
<v Speaker 3>to some extent, physiognomy or physiognomy had some false scientific cachet,

0:47:48.040 --> 0:47:51.759
<v Speaker 3>much like phrenology did. Like it's considered a pseudoscience now,

0:47:51.800 --> 0:47:53.719
<v Speaker 3>but I think there were some people at the time

0:47:53.719 --> 0:47:55.960
<v Speaker 3>who thought, oh, yeah, this is part of the new learning.

0:47:56.000 --> 0:47:59.720
<v Speaker 3>You know, we can study actually the way you are shaped,

0:47:59.800 --> 0:48:01.840
<v Speaker 3>or the way your face looks, or the bumps on

0:48:01.880 --> 0:48:04.120
<v Speaker 3>your head, and these will tell us whether or not

0:48:04.160 --> 0:48:04.920
<v Speaker 3>you're a criminal.

0:48:06.000 --> 0:48:09.920
<v Speaker 2>So, citing David Glover's Vampires, Mummies and Liberals, Bram Stoker

0:48:09.960 --> 0:48:12.800
<v Speaker 2>and the Politics of Popular Fiction, George notes that quote,

0:48:12.960 --> 0:48:17.600
<v Speaker 2>without his shadow or mirror image, Dracula becomes physiognomy's true

0:48:17.680 --> 0:48:20.920
<v Speaker 2>vanishing point, a profoundly unsettling figure.

0:48:21.400 --> 0:48:26.560
<v Speaker 3>No data. Yeah, that's funny.

0:48:26.600 --> 0:48:30.719
<v Speaker 2>I like that. So Dracula is just pure physical existence

0:48:30.760 --> 0:48:34.520
<v Speaker 2>in hunger, no soul, no spirit, no depth beyond the

0:48:34.520 --> 0:48:37.640
<v Speaker 2>immediate and all consuming thirst for blood. And of course,

0:48:37.719 --> 0:48:43.040
<v Speaker 2>as Dracula resonates through cinematic traditions, the shadow also becomes important.

0:48:43.239 --> 0:48:46.440
<v Speaker 2>Not so much in its absence, it's but in its perversion,

0:48:46.800 --> 0:48:50.080
<v Speaker 2>as seen especially in nineteen twenty two's nos Veratu, and

0:48:50.200 --> 0:48:53.279
<v Speaker 2>also coming back to Francis Ford Coppolo's nineteen ninety two

0:48:53.360 --> 0:48:58.319
<v Speaker 2>adaptation of Dracula, we see the shadow of Dracula like

0:48:58.400 --> 0:49:02.920
<v Speaker 2>reaching out and seeming to either act independently of the

0:49:02.960 --> 0:49:07.000
<v Speaker 2>Prince of Darkness or to sort of telegraph his intense

0:49:07.040 --> 0:49:09.640
<v Speaker 2>and hunger, Like his hunger is so intense that the

0:49:09.680 --> 0:49:12.560
<v Speaker 2>shadow is reaching out to grasp Jonathan's neck.

0:49:13.400 --> 0:49:17.280
<v Speaker 3>By chance, I just happened to rewatch Bram Stoker's Dracula,

0:49:17.360 --> 0:49:21.399
<v Speaker 3>the Copola version from ninety two, and oh man, that

0:49:21.480 --> 0:49:23.640
<v Speaker 3>movie is so much fun. I don't know exactly how

0:49:23.680 --> 0:49:25.640
<v Speaker 3>it was reviewed at the time it came out, but

0:49:25.800 --> 0:49:29.840
<v Speaker 3>it is a hoot. Gary Oldman is just wonderful, and

0:49:29.920 --> 0:49:33.640
<v Speaker 3>I love all of the shadow play scenes. You're exactly right.

0:49:34.360 --> 0:49:36.239
<v Speaker 3>It's not that he doesn't have a shadow, it's that

0:49:36.320 --> 0:49:39.919
<v Speaker 3>he has the wrong shadow. And I guess this comes

0:49:39.960 --> 0:49:42.800
<v Speaker 3>back to what we were talking about with impossible shadows.

0:49:42.800 --> 0:49:46.800
<v Speaker 3>There are multiple moments in the scene where like Keanu

0:49:46.840 --> 0:49:51.160
<v Speaker 3>Reeves is in Dracula's castle and he looks where Dracula's

0:49:51.200 --> 0:49:53.920
<v Speaker 3>shadow is, but Dracula's body is not there, and he

0:49:53.960 --> 0:49:56.239
<v Speaker 3>turns around and he's on the other side of him,

0:49:56.280 --> 0:49:58.239
<v Speaker 3>not where his shadow was, But he just kind of

0:49:58.280 --> 0:50:03.160
<v Speaker 3>shrugs it off. That seems funny in the same way

0:50:03.160 --> 0:50:04.880
<v Speaker 3>that a lot of things in the movie seem funny,

0:50:04.920 --> 0:50:08.040
<v Speaker 3>with him just kind of I don't know, ignoring very

0:50:08.040 --> 0:50:10.000
<v Speaker 3>strange things going on at this castle where I guess

0:50:10.040 --> 0:50:12.720
<v Speaker 3>he really wants to close that real estate deal. Always

0:50:12.760 --> 0:50:16.760
<v Speaker 3>be closing Jonathan Harker. But now that I've read this paper,

0:50:16.760 --> 0:50:19.400
<v Speaker 3>it's like, well, I wonder if you would, you know,

0:50:19.520 --> 0:50:23.440
<v Speaker 3>in real time, see a totally impossible shadow and not

0:50:23.560 --> 0:50:25.640
<v Speaker 3>realize it. It would just kind of like you'd be blind

0:50:25.680 --> 0:50:27.359
<v Speaker 3>to it. It would just kind of go into your

0:50:27.400 --> 0:50:29.480
<v Speaker 3>mind and go out unrecognized.

0:50:30.160 --> 0:50:34.120
<v Speaker 2>Yeah, it would be just superseded by the visual information

0:50:34.239 --> 0:50:37.360
<v Speaker 2>of the Count's body. Like whatever was weird and uncanny

0:50:37.400 --> 0:50:39.319
<v Speaker 2>about the shadow, it's like, oh, well, never mind that

0:50:39.480 --> 0:50:41.520
<v Speaker 2>there's the body. This is what we go on as

0:50:41.600 --> 0:50:42.240
<v Speaker 2>human beings.

0:50:42.600 --> 0:50:44.320
<v Speaker 3>Of course, I don't know that's what would happen and

0:50:44.520 --> 0:50:47.040
<v Speaker 3>if this were real life, but I don't know, it

0:50:47.080 --> 0:50:48.359
<v Speaker 3>seems more plausible now.

0:50:49.120 --> 0:50:52.120
<v Speaker 2>Yeah, and again Dracula is a being of shadow, so

0:50:54.160 --> 0:50:56.160
<v Speaker 2>I like this. Whether he casts a shadow or not,

0:50:56.239 --> 0:50:59.879
<v Speaker 2>he has some sort of strange relationship with shadows, either

0:51:00.280 --> 0:51:04.040
<v Speaker 2>you know, casting distorted shadows, manipulating shadows, or having no

0:51:04.120 --> 0:51:06.440
<v Speaker 2>shadow at all. It all kind of gets around to

0:51:06.480 --> 0:51:09.920
<v Speaker 2>the same idea that this is a creature out of

0:51:10.000 --> 0:51:12.640
<v Speaker 2>step or out of place in the natural world, you know.

0:51:12.719 --> 0:51:16.000
<v Speaker 2>Coming back to Francis fort Coppolo's Dracula for just a second, though,

0:51:16.200 --> 0:51:19.799
<v Speaker 2>I was thinking about it in writing the notes for

0:51:19.840 --> 0:51:23.200
<v Speaker 2>this episode, but also in watching one of the Christopher

0:51:23.280 --> 0:51:26.200
<v Speaker 2>Lee Dracula films, which we're going to be talking about

0:51:26.200 --> 0:51:29.279
<v Speaker 2>in Weird House Cinema this week, and I momentarily had

0:51:29.280 --> 0:51:32.560
<v Speaker 2>the thought, it's a shame that Gary Oldman, such a

0:51:32.560 --> 0:51:34.759
<v Speaker 2>great actor and such a great Dracula, only got to

0:51:34.760 --> 0:51:38.600
<v Speaker 2>play Dracula once, whereas Christopher Lee got to play him

0:51:38.600 --> 0:51:41.799
<v Speaker 2>so many times. But then I corrected myself and realized, no,

0:51:42.440 --> 0:51:45.359
<v Speaker 2>Gary Oldman doesn't play one Dracula in this film. He

0:51:45.400 --> 0:51:46.960
<v Speaker 2>plays multiple Draculas.

0:51:47.080 --> 0:51:47.600
<v Speaker 3>That's true.

0:51:47.680 --> 0:51:50.800
<v Speaker 2>Each Dracula has a different, slightly different feel and different

0:51:50.880 --> 0:51:52.560
<v Speaker 2>visual presentation.

0:51:53.160 --> 0:51:56.760
<v Speaker 3>He's got the earthly count VLab from the prologue where

0:51:56.800 --> 0:51:59.400
<v Speaker 3>like he stabs the cross and renounces God, and I

0:51:59.440 --> 0:52:01.760
<v Speaker 3>guess that's how he becomes a vampire. In the story,

0:52:01.840 --> 0:52:06.280
<v Speaker 3>he's old Grandma Gary oldman with the butt hair. He's young,

0:52:06.440 --> 0:52:09.799
<v Speaker 3>sexy Gary oldman with the purple sunglasses in London. He's

0:52:09.840 --> 0:52:10.880
<v Speaker 3>a lot of vampires.

0:52:11.400 --> 0:52:14.560
<v Speaker 2>He's wolf, he's bat. We also get the later version

0:52:14.760 --> 0:52:17.560
<v Speaker 2>of the old account where he has instead of the

0:52:17.600 --> 0:52:21.000
<v Speaker 2>hair being up, it's all slipped back and long. Oh yeah,

0:52:20.719 --> 0:52:23.080
<v Speaker 2>so yeah there, And I may be forgetting one or

0:52:23.080 --> 0:52:25.399
<v Speaker 2>two in the mix. So he ultimately did a whole

0:52:25.400 --> 0:52:28.520
<v Speaker 2>franchise is worth of Draculas in just the one picture.

0:52:28.920 --> 0:52:31.839
<v Speaker 3>The ninety two Dracula is far from perfect. I would

0:52:31.840 --> 0:52:36.040
<v Speaker 3>say it is a weird in great ways and in

0:52:36.080 --> 0:52:39.000
<v Speaker 3>not so great ways. It's flawed, some parts of it

0:52:39.120 --> 0:52:42.360
<v Speaker 3>kind of dragged. But it is really really worth watching

0:52:42.600 --> 0:52:46.000
<v Speaker 3>just for how amazing Gary Oldman is. Yes, yeah, and

0:52:46.040 --> 0:52:48.120
<v Speaker 3>there are other great things too, great sets and some

0:52:48.200 --> 0:52:50.080
<v Speaker 3>other performances that are a lot of fun.

0:52:50.640 --> 0:52:54.120
<v Speaker 2>Oh yeah, yeah, a lot of great performances, great costumes,

0:52:54.640 --> 0:52:59.800
<v Speaker 2>great blood, great monsters. And yeah, and Oldman's performance is perfect.

0:53:00.080 --> 0:53:02.600
<v Speaker 2>I think I read somewhere that he mainly agreed to

0:53:02.600 --> 0:53:04.800
<v Speaker 2>do it because he wanted to work with Francis Ford Coppola.

0:53:05.040 --> 0:53:07.040
<v Speaker 2>But then also he said, once he read the line

0:53:07.080 --> 0:53:09.680
<v Speaker 2>I've crossed oceans of time to find you, he was like, well,

0:53:09.719 --> 0:53:11.799
<v Speaker 2>I've got to do it. I can't. I can't go

0:53:11.880 --> 0:53:14.799
<v Speaker 2>on with my career without saying that line. Yeah.

0:53:14.920 --> 0:53:17.839
<v Speaker 3>I feel like Gary Oldman's performance is so good it

0:53:17.840 --> 0:53:20.280
<v Speaker 3>can make you forget that there is no love story

0:53:20.280 --> 0:53:22.600
<v Speaker 3>in the novel, or at least not one with Dracula.

0:53:22.719 --> 0:53:26.680
<v Speaker 3>Like Dracula and Mina in the novel are not in love. Yeah,

0:53:26.719 --> 0:53:29.520
<v Speaker 3>he's just bad in the novel. He's just a he's

0:53:29.560 --> 0:53:33.120
<v Speaker 3>just a demon. He's not suave, he's not cool. He

0:53:33.160 --> 0:53:34.840
<v Speaker 3>does not take her on a date to pet a

0:53:34.880 --> 0:53:37.560
<v Speaker 3>wolf in the cinematograph.

0:53:37.640 --> 0:53:39.359
<v Speaker 2>Yeah, this is a good point. And you know, I

0:53:39.440 --> 0:53:41.680
<v Speaker 2>and I think if you're if you're out there and

0:53:41.760 --> 0:53:44.960
<v Speaker 2>you want more about the nature of Dracula and various

0:53:44.960 --> 0:53:48.080
<v Speaker 2>depictions of Dracula, tune in for a Weird House Cinema

0:53:48.120 --> 0:53:50.120
<v Speaker 2>this Friday, because I'm sure we'll have a lot to

0:53:50.160 --> 0:53:54.719
<v Speaker 2>discuss regarding this and the version of Dracula that will

0:53:54.719 --> 0:53:58.400
<v Speaker 2>be experiencing in that film. And as for Shadows, I

0:53:58.440 --> 0:54:00.959
<v Speaker 2>believe we'll be back on Thursday with more.

0:54:01.360 --> 0:54:04.160
<v Speaker 3>The shadows fall longer and longer, they will not be denied.

0:54:04.640 --> 0:54:07.719
<v Speaker 2>All right, Well, we're gonna go ahead and close it

0:54:07.840 --> 0:54:11.040
<v Speaker 2>up there, but we will remind you that Stuff to

0:54:11.040 --> 0:54:14.720
<v Speaker 2>Blow Your Mind is a science podcast with core episodes

0:54:14.760 --> 0:54:18.160
<v Speaker 2>on Tuesdays and Thursdays. On Mondays we do listener mail,

0:54:18.600 --> 0:54:21.480
<v Speaker 2>On Wednesdays we do a short form artifactor Monster Fact episode,

0:54:21.520 --> 0:54:24.279
<v Speaker 2>and on Fridays we set aside most serious concerns to

0:54:24.440 --> 0:54:28.040
<v Speaker 2>just talk about a weird film on Weird Houses Cinema.

0:54:28.080 --> 0:54:30.319
<v Speaker 2>And oh, you may have noticed that we have new

0:54:30.320 --> 0:54:33.319
<v Speaker 2>host photos for Stuff to Blow your Mind here if

0:54:33.320 --> 0:54:35.600
<v Speaker 2>you haven't seen them, run by our recently revived social

0:54:35.680 --> 0:54:38.320
<v Speaker 2>media presences all linked off of Stuff to Blow Yourmind

0:54:38.320 --> 0:54:43.120
<v Speaker 2>dot com and more specifically, we're stbym podcast on Instagram.

0:54:43.200 --> 0:54:45.600
<v Speaker 2>Now let me tell you where we have those photos taken.

0:54:46.200 --> 0:54:49.400
<v Speaker 2>We visited the Museum of Illusions Atlanta, a delightful and

0:54:49.520 --> 0:54:53.279
<v Speaker 2>educational attraction located in Atlantic Station. They feature a whole

0:54:53.280 --> 0:54:56.919
<v Speaker 2>host of visual illusions, including illusion rooms that you can

0:54:57.400 --> 0:55:01.880
<v Speaker 2>walk into and interact with, so in a way, you

0:55:01.960 --> 0:55:04.720
<v Speaker 2>may feel like a vampire in some of these places

0:55:04.760 --> 0:55:09.080
<v Speaker 2>because your reflection especially will not be what you imagined

0:55:09.120 --> 0:55:11.440
<v Speaker 2>it would be, or perhaps the way you look on

0:55:12.280 --> 0:55:14.719
<v Speaker 2>your camera or on the cameras that are present in

0:55:14.760 --> 0:55:18.680
<v Speaker 2>the room. The footage will not be right. Something is distorted,

0:55:19.040 --> 0:55:20.160
<v Speaker 2>something is out of whack.

0:55:20.719 --> 0:55:22.640
<v Speaker 3>It's a great place to get to know the stranger

0:55:22.680 --> 0:55:25.120
<v Speaker 3>sides of your own reflection and your own shadow.

0:55:25.440 --> 0:55:27.680
<v Speaker 2>Absolutely and it's fun for all ages. You can learn

0:55:27.680 --> 0:55:32.279
<v Speaker 2>more about Museum of Illusions Atlanta at MOI Atlanta dot com.

0:55:32.440 --> 0:55:36.400
<v Speaker 3>Huge thanks as always to our excellent audio producer Jjposway.

0:55:36.560 --> 0:55:38.120
<v Speaker 3>If you would like to get in touch with us

0:55:38.120 --> 0:55:40.600
<v Speaker 3>with feedback on this episode or any other, to suggest

0:55:40.600 --> 0:55:42.800
<v Speaker 3>a topic for the future, or just to say hello,

0:55:43.080 --> 0:55:45.840
<v Speaker 3>you can email us at contact at stuff to Blow

0:55:45.840 --> 0:55:54.560
<v Speaker 3>your Mind dot com.

0:55:54.719 --> 0:55:57.640
<v Speaker 1>Stuff to Blow Your Mind is production of iHeartRadio. For

0:55:57.719 --> 0:56:00.440
<v Speaker 1>more podcasts from my Heart Radio, visit the iHeart You Up,

0:56:00.640 --> 0:56:16.960
<v Speaker 1>Apple Podcasts, or wherever you're listen to your favorite shows.