Speaker 1: A same.
Speaker 2: A B S even I my.
Speaker 3: H you have chosen wise.
Speaker 4: H mm hmmm, h.
Speaker 3: Yah boy, I I dragging about.
Speaker 5: The exclaimer to the fair season. Karen's out there?
Speaker 1: Oh dare you?
Speaker 5: I'll guess only show do not reflect the opinions of
the host. The purpose of the show is to have
interesting conversations, stretch our minds and grow not what we want.
If you are looking for an echo chamber viewers and
listener discretion, he's advised.
Speaker 1: Did you talk about extreme.
Speaker 6: Acknowledge is a crime?
Speaker 3: We were guilty from the sun.
Speaker 6: They don't fear the questions, They fear the spot.
Speaker 1: So we see the.
Speaker 6: See through slows. They content for thinking. They cosy, but
does the dark and only show what three?
Speaker 5: Hey, guys, what has happened? And what is up?
Speaker 3: Hey?
Speaker 1: Man?
Speaker 5: Hold up that class man? You know what time is?
We about to feel it? They Welcome to the Prometheus
Lens Podcast, the place where the conversations are always in lightning.
I'm your host, Doc Brown. Here we like to use
the allegory of the Prometheus Lens to take a second
look at everything. Hey, if you're a new the channel,
welcome to the Hero's journey. But please be sure, don't
be a jackass hit that light while you're ready to
hit that subscribe. But why I got your attention? Check
this banner out down below with all the social medias
at the various platforms that would be much much appreciated. Well, guys, man,
welcome back. It's been a while. I think the last
time I did a reading from the Golden Bought was
hell a little over a month ago, and I got
to just thinking about it. I was like, man, me
and Andrew couldn't hook up and do our Prometheus report
this morning like we normally do. So I was like, hey,
I'm going to give them a reading from the Golden Bough.
So we are here, man, We're ready to dig in
and hope you guys enjoy it. Let me know when
the chat. Guys, how's everybody doing today? Is it a
thank God it's Friday moments? Have I caught you on
your commute home? Have I caught you in the middle
of work? But either way, hey, man, just let me
know what's up to chat. Man, give me a shout.
But ma'am, man, I recently cut off the main. The
main is gone. I still have a mullet, but it's
just like a really short one. I'm telling you boys,
boys and girls, it is very, very hot in the South,
and I've been trying to exercise and walk some more,
trying to take better care of myself. Man, I'm getting older.
But man, I sweat a gallon. It feels like I
got a blanket on my neck. I was like, yeah,
this stuff's got to go, bro. So I got it
off there and I shaved all this stuff down real
good at the end, so it's not the hot Weather's
not so bad on me. Man. But I posted that
in the community page here on YouTube, and I got
a lot of comments and positive feedback, Thank you, guys.
And I had some people all know the bullet In
the winter time, I'm going to bring it back. Okay,
it'll keep my neck warm. But summertime, I can't handle it. Daddy,
it's too rough. But the last time we hung out, guys,
when we read from the Golden Bough, we covered the
entire first chapter. So this time I hope to get
through the entire second chapter. And the second chapter is
entitled Priestly Kings, so I think it's going to be
a good one. I have not read this. I wanted
to read it fresh with you guys. That way you
can kind of get my I guess, thoughts, takes, or whatever.
Please don't be shy if you're in the chat, man.
If you got some comments, thoughts or something like that,
throw them up. Man. I love going back and forth
with you guys, because that's what we're here for, here
to study and learn. Hey, man, you might have a
perspective and something that I don't know, and I would
love to know it if I don't, Okay, so let's
share with each other. Sharing is caring. So here we go, man,
we'll get started. This is the first book. There's actually
I'm trying to think twelve or thirteen of them. There's
a lot. I got the whole set, but this is
a volume one, the Magic Art Part one, so there
is a part two. All right, I'm gonna try to
read through this. Guys. Just bear with me. I don't
have my glasses. I got some contacts on and they're
not as strong as my glasses are. So we'll try
to get through this, okay. The questions which we have
set ourselves to answer are mainly to firstly, why I
had Diana's priest at Nemi, the King of the Wood
to slay his predecessor. So just to touch the point
here for somebody that maybe didn't catch the first one.
We talked about the king of the Wood, and it
was like a priest king in Diana's you know, cult
or religion wherever you don't call it. But the way
it worked was it was kind of like the survival
of the fittest or the highlander. If somebody wanted to
take the position, they challenged them in combat and they
fought to the death. So whoever wanted to be this
priest king of the Wood had to defeat and conquer
the other one. So just a little reminder there for
those that maybe didn't know. Secondly, why before doing so
had he to pluck the branch of a certain tree,
which the public opinion of the ancients identified with virgils
golden bough. The two questions are to some extent distinct,
and it would be it would be convenient to consider
them separately. We begin with the first, which, with the
preliminary inquiries, will occupy this and several following volumes. In
the last part of the book, I shall suggest an
answer to the second question. The first point on which
we fastened is the priest's title. Why was he called
the King of the wood, Why was his office spoken
of as kingdom. The union of a royal title with
priestly duties was common in ancient Italy and Greece. At
Rome and in other cities the Latium, there was a
priest called the Sacrificial King or King of the Sacred Rites,
and his wife bore the title of Queen of Sacred Rights.
In Republican Athens, the second annual magistrate of the state
was called the King, and his wife the Queen. The
functions of both were religious. For example, the King superintended
the celebration of Illusian mysteries that we all know about,
that right, the drinking of the kouchions, and the art
of practicing death before you die. That way, you're not
afraid of death anymore. You know, you die resurrect a
new man, the Lenninian festival of Dionysus and the torch races,
which were held at several of the great Athenian festivals. Moreover,
he presided at the curious trials of animals and innate
objects which had caused the death of a human being
to him. In short, were assigned in the words of
Plato the most solemn and most truly ancestral rights of
the ancient sacrifices. Many other Greek democracies had tudeler kings,
whose duties, so far as they were known, seemed to
have been priestly and to have centered around the common
hearth of the state. For example, in Cause the king's
sacrifice to Hestia, the goddess of hearth, the equivalent of
the Italian Vesta, and he received the hide and one
leg of the victim as his prerequisite. In maritime the
kings of whom there were several invited touts at the
common hearth, those guests whom the state delighted to honor
and chios. If any herdsman or shepherd drove his cow,
his sheep, or his swine to pasture in a sacred grove,
the first person who witnessed the transgression was bound to
denounce the transgressor to the kings, under pain of incuring
the wrath of the god and kings under pain. I'm
sorry I read the same line again, the wrath of
the gods, and what was perhaps even worse, of having
to pay a fine to the offended deity in the
same island, the king was charged with the duty of
pronouncing the public curses, a spiritual weapon of which much
use was made by the ancients. Every eighth year, the
king at Delphi took part in a quaint ceremony. He
sat in public, distributing barley, meal and pulse to all
who chose to apply for the bounty, whether citizens or strangers.
Kind of sounds like a politicking, don't it, you know,
kissing the baby, handing out the bread and the grain.
Then an image of a girl was brought to him
and he slapped it with his shoe. Well, hell, that's
a little uncalled for it. After that, the president of
the Thiads, a college of women devoted to organastic worship
of Bacchus. And that is, honestly, it's kind of like
Dionysus's Mayonaides, if I'm saying that right of Mayonaides. But
they would you know, drink these spiked wine drinks, you know,
full of drugs, and they would get in this frenzied state,
and they said, you know, the gods were to in
dwell in them, and they would go crazy. If you
read some of the epics, you know, Homer talks about Odysseus.
I think it's Homer, but either way, Odysseus he stumbles
into these women in the woods and he's torn apart
limb from lemon. They eat him. So yeah, they were
pretty wild women. And Bacchus that's just another name for Dionysus.
It's just another version.
Speaker 1: Uh.
Speaker 5: Carried away to the carried away the image to a
ravine and there buried it with a rope around its neck.
The ceremony was said to be an expiation for the
death of a girl who, in a time of famine,
had been publicly buffeted by the king, and smarting under
the insult, had hanged herself. In some cities such as Megara,
Uh that's a big word, at Ghostia and Pague, the
king the kingship was an annual office, and the years
were dated by the king's names. The people of Preing
appointed a young man king for the purpose of sacrificing
a bull to Poseidon at the Pannonian festival. Some Greek
states had several of these tutor kings, who held office simultaneously.
At Rome, the tradition was that the sacrificial king had
been appointed after the abilation abulation of the monarchy in
order to offer the sacrifices which before had been offered
by the kings. A similar view as to the origin
of the priestly kings appears to have prevailed in Greece
in itself. The opinion is not improbable, and it is
born out of the example of Sparta, most of the
only purely Greek state which retained the kingly form of
government in historical times. Okay, so that makes sense. I
remember that movie three hundred. You know, Leonidas all the others,
you know, they had what they caught senates and you know,
kind of like a democracy type thing. But you know,
Leonis was the king, so they were the last ones
to kind of hold on to that. For in Sparta,
all state sacrifices were offered by the kings. As descendants
of the gods. One of the two Spartan kings held
the priesthood of Zeus Lecedomian, the other of the priesthood
of Heavenly Zeus. Sometimes, the descendants of the old kings
were allowed to retain this shadowy royalty after the real
power had departed from them. Thus, the Ephesus, the descendants
of the Ionian kings, who traced their pedigree to Crotus
of Athens kept the title of king in certain privileges,
such as the right to occupy a scat of honor
at the games, to wire a purple robe and carry
a staff instead of a scepter, and to preside at
the rights of the Eleusian demeter, and the little Paul
Blart fun fact for you. The purple I've heard some
people talk about on this and I've watched a few
episodes people talking about this. Not Christians, but I mean
they got some good info. Not everything they say is golden,
but they talked about the purple raiment and that was very,
very special, and it was reserved for royalty, and the
reason was because it was so scarce and you could
only get it entire and the Phoenicians and then they
would skim the ocean floors and get these snails and
I can't remember the name of kay snails they were,
but they were special snails that you could only get
in that region, so they were the only ones that
had access to them. And they would bleed them basically,
you know, squeeze them like a lemon and get the
juice out of them. And when they would do that,
they got twofold product out of it. One was a
psychedelic and you read some of the ancient texts they
talk about the perp. You know, they drank the purple
that is this you know, psychedelic substance that comes from
these snails. And at the same time, I don't know
how they extracted or pulled whatever out, but then what
was left was this purple looking goo and they used
it to dye the clothes. And it was extremely expensive,
so that only the kings and you know, high royalty
people could even afford this thing. So that's a little
side note for you guys. So a serene When the
monarchy was abolished, the disposed king Battus was assigned certain
domains and allowed to retain some priestly functions. Thus, the
classical evidence points to the conclusion that in prehistoric ages,
before the rise of the republican form of government, the
various tribes or sites or cities sorry, were ruled by
kings who discharged priestly duties and probably enjoyed a sacred
care as reputed descendants of the deities. So you know,
once again, they descend from the gods. They are the
ones with the divine right to rule. This combination of
priestly functions with royal authority is familiar to everyone. Asia Minor,
for example, was the seat of various great religious capitals,
peopled by thousands of sacred slaves sorry kat itch and
rule by pontiffs who wielded at once temporal and spiritual authority.
Like the popes of medieval Rome, such priests ridden cities
were zella and pessimists. To unonic kings again in the
old Heathen days, seemed to have stood in the position
and to have exercised the powers of high priests. The
emperors of China offered public sacrifices, the details of which
are regulated by their ritual books. The King of Mattie
Gascar Yeah, the King of Madagascar, was the high priest
of the Realm. At the great Festival of the New Year,
when a bullock was sacrificed for the good of the kingdom,
the king stood over the sacrifices to offer prayer and thanksgiving,
while his attendant slaughtered the animals. In the monarchical states
which still maintain their independence, among the Gallas of Eastern Africa,
the king sacrifices on the mountaintops and regulates the emulation
of human victims, so human sacrifice and the dim light
of tradition reveals a similar union of temporal and spiritual
power of royal and priestly duties in the kings of
that delightful region of Central America, whose ancient capital, now
buried under the rank growth of tropical forest, is marked
by the stately and mysterious ruins of Polinke, now probably
butchered that sorry, guys, where was I at? Among the medavals?
The king is high priest. Every year he offers sacrifices
at the Great and the Little Dance, and also at
the festivals of the New Fruits, which ends the dances.
On these occasions he prays to the spirits of his forefathers,
and likewise to his own spirit, for it is from
these higher powers that he expects every blessing. The last
example is instructive because it shows that the king is
something more than a priest. He prays not only to
the spirits of his fathers, but to his own spirit.
He is clearly raised above the standard of mere humanity.
There is something divine about him. Similarly, we may suppose
that the Spartan kings were taught not only to be
descended of the great god Zeus, but also to partake
of his holy spirits. This is indeed indicated by the
curious Spartan belief which has been recorded by Herodotus. The
old historian tells us that formerly both of the Spartan
kings went forth with the army to battle, but that
in later times a rule was made that when one
king marched out to fight, the other should stay home.
And accordingly, says Herodotus, one of the kings remaining at home,
one of the Taidods, I guess it's the title they
had is left there too, For hitherto both of them
were invoked and followed. The kings. The Tai Nairids are,
of course the heavenly twins Castor and polys oh Man,
the sons of Zeus. And it should be remembered that
the two Spartan kings themselves were believed to be descended
from twins, and hence may have been credited with the
wondrous powers which superstition often associates with twins. That twin iconography.
That's something I find uh compelling or interesting, to say
the least, throughout my studies. It's like every culture I
mean even the Bible repeatedly, Twins, twins, twins, twins. Uh,
it's just wild. There's there's got to be something to that.
Oh let's see here, Yeah, tarah, nothing new under the sun.
M glad you could make it. Yeah, you missed the
other one earlier. I was like, yeah, I slipped that
one in on you, So I'm glad you can make it.
Two smelly fingers, purple drink cognac and purple kool aid
and maybe that was their their purple kool aid. Don't
drink the kool aid you wind up wandering through the
woods and eating the first person you come across. It's
what was that ship they were doing down in Florida?
Speaker 3: Uh?
Speaker 5: Well do they call that the Walk of Flock or
that whatever that stuff was. They were buying gas stations
and snorting it and was making them crazy, and they
had a couple of people like went zombie and started
eating people in the streets. Anyway, sorry, I'm gonna give
me a.
Speaker 1: Drink real quick.
Speaker 5: Getting a little parched, Okay, here we go. The belief
described by Herodotus plainly implies that one of the Heavenly
Twins was supposed to be in constant attendance on each
of their human kinsmen the two Spartan kings, staying with
them where they stayed, and going with them wherever they went. Hence,
they were probably thought to aid the kings with their
advice in time of need. Now, Castor and Pollocks are
commonly represented as spearmen, and they were constantly associated or
identified not only with stars, but also with those lurid
lights which, in an atmosphere charged with electricity, are sometimes
seen to play around the masts of ships under the
murky sky. Moreover, similar lights were observed by the ancients
to glitter in the darkness on the points of spears.
Pliny tells us that he had seen such lambient flames
on the spears of the Roman sentinels as they paced
their rounds by night in front of the camp, and
it is said that Cossacks riding across the steps on
stormy nights perceived flickerings of the same sort at their
lance heads. Since therefore the divine brothers Castor and Pollocks
were believed to attend the Spartan kings, it seems not
impossible that they might have been taught to accompany the
march of the spartan army in a visible form, appearing
to the awe stricken soldiers in the twilight of the darkness,
either as stars in the sky or a shpen of
spears on earth. Perhaps the stories of the appearance of
the heavenly twins in battle, charging on their milk white
steeds at the head of the earthly cavalry may have
originated in similar light seen to glitter in the glooming
of a point here and there in the long hedge
of levied or ported spears. For any two riders on
white horses whose spearheads happened to be touched by the
mystic light might easily be taken for castor and pollocks
in person. If there is any truth in this conjecture,
so he emits its conjecture. So, of course it we
should conclude that the divine brothers were never seen in
broad day, but only at dusk or in the darkness
of night. Now, their most famous appearance was at the
Battle of Lake Regulus, as to which we are expressedly
told that it was late in the evening of the
summer day, before the fighting was over. Such statements should
not be lightly dismissed as late inventions. Of a rhetorical historian.
The memories of great battles linger long among the peasantry
and the neighborhood, or peasantry of the neighborhood. But when
we have said that the ancient kings were commonly priests,
also we are far from having exhausted the religious aspect
of their office. In those days, the divinity that hedges
the king was no empty form of speech, but the
expression of a sober belief. The kings were revered in
many cases not merely as priests, that is, as intercessors
between man and God, but as themselves gods, able to
bestow upon their subjects and worshipers those blessings which are
commonly supposed to be beyond the reach of mortals, and
are sought, if at all, only by prayer and sacrifice
offered to superhuman and invisible beings. Thus, kings are often
expected to give rain and sunshine, and due season, to
make the crops grow, and so on. Strange as this
expectation appears to us, is quite of a peace with
early modes of thought. A savage hardly conceives the distinction
commonly drawn by more advanced peoples between the natural and
the supernatural. To him, the world is a great extent
worked by supernatural agents, that is, by personal beings acting
on impulses and motives like his own, liable like him
to be moved by appeals to their piety, their hopes,
and their fears. In a world so conceived, he seems
no limit to his power of influencing the course of
nature to his own advantage. Prayers, promises, or threats may
structure him, I'm sorry may secure him fine weather and
an abundant crop from the gods. And if a god
should happen, as he sometimes believes, to become incarnate in
his own person, then he need appeal to no higher being.
He the savage possesses in himself all the powers necessary
to further his own well being and that of his
fellow man. This is one way in which the idea
of man god is reached, but there is another. Along
with the view of the world as pervaded by spiritual forces,
savage man has a different and probably still older conception
in which we may detect the germ of the modern
notion of natural law, or the view of nature as
a series of events occurring in the invariable order without
the intervention of personal agency. The germ of which I
speak is involved in the sympathetic magic, as it may
be called, which plays a large part in most systems
of superstition. In early society, the king was frequently a
magician as well as a priest. Indeed, he appears to
have often attained the power by virtue of his supposed
proficiency in the black or white art. Hence, in order
to understand the evolution of the kingship and the secret
character with which the office has commonly been invested in
the eyes of the savage or of our various people,
it is essential to have some acquaintance with the principles
of magic, and to form some conception of the extraordinary
hold which that may ancient systems of superstition has had
on the human mind in all ages and in all countries. Accordingly,
I propose to consider the subject in some detail. And
there's your cliffhanger. Okay, let we see how long this
next chapter is. We might do the next one. It
ain't too long, because we're only thirty minutes in. I
was expecting at least to get an hour. Oh Lord,
have mercy, this is a big chapter.
Speaker 3: When does it end? Jesus.
Speaker 5: He's a wordy guy. But I guess he's breaking down
the origins of magic and stuff like that too, So
I mean it's it's a lengthy when I assume. Good lord,
I'm like almost fifty pages, so definitely not going up
in this today. We might break into it if they
got sub sections. Wow, I'm already at page like one
hundred and something. I'm still I'm not in the next chapter.
Oh Lord, have mercy. Yeah, I'm about to give up.
Speaker 3: Guys.
Speaker 5: I wanted to see how long it actually is, but
my patience is wearing thin as yours. I'm sure just
watching me flip. I'm sorry, guys. Let me see if
there is a subsection, there's got to be someplace to
have a stopping point, because even next time, I sure
as hell don't want to read over one hundred pages
and one sit and that'd be rough. Come on, dude,
you gotta have a sub section or two, because that's
the thing I don't want to read for a little bit,
stop in the middle of the story, and then next
time we pick up, somebody's like, what what are you
talking about? Okay, wait a minute, they do. This is
at the top Sympathetic Magic.
Speaker 3: So that goes to.
Speaker 5: Page eighty two. Hell with it, We'll just keep going.
What are you saying, let's keep going, We'll stop where
we Stuh. If somebody's lost, they can just go back
and catch up, right, okay. Chapter three, Sympathetic Magic, The
principles of Magic. Shake and Wake. I've only heard of
Wake and Baker. Yeah right, it's similar, but it's not
the same. That's actually a woman that I was introduced
to through Max. Max used to help moderate the chat
and come in a lot. She's had a lot of
life stuff and kids and stuff happened, so she's kind
of taken a step back. But she hooked me up
with the woman that owns that Shaking Wake Radio and
it's a Christian like network, so you know, good podcasts
and stuff like that. She reaches out to I'm going
to ask them if they want to be a part,
and you get a weekly time slot. So it's been
a while since I looked, but I think on that
broadcast channel shows are on Wednesdays, I think, so, yeah,
check out Shaken Wake. He might find you a new
show that you like because that it's a shmortgash board
of stuff on there. Okay. If we analyze the principles
of thought on which magic is based, they will probably
be found to resolve themselves into two first that like
produces like, that like produces like, or that an effect
resembles its cause, and second that being oh wait, sorry,
and second that things which have once been in contact
with each other continue to act on each other at
a distance after a fiscal contact has been severed. The
former principle may be called the law of similarity, the
latter the law of contact or conjugation. Which the first
of these principles, namely the law of similarity, the magician
infers that he can produce any effect he desires merely
by imitating it. From the second, he infers that whatever
he does to a material object will affect equally the
person with whom the object was once in contact, whether
it formed part of his body or not. Okay, so
that's kind of like a like the voodoo doll, you know,
or some kind of the wicked stuff. That's where they
get into making the little dolls, putting the pins in
them and you know, hurting them and stuff like that.
So nothing new under the sun. Once again, charms based
on the law of similarity may be called homeopathic or
emitative magic. Charms based on the law of contact or
conjugation may be called conjugous magic. To denote the first
of these branches of magic, the term homeopathic is perhaps
preferable for the alternative term emitative or mimic suggests if
it does not imply a conscious agent who imitates, there
by limiting the scope of magic too narrowly. For the
same principles which which the magician applies in the practice
of his art are implicity believed by him to regulate
the operations of inanimate nature. In other words, he tactically
assumes that the law of similarity and contact are of
universal application and are not limited to human actions. In short,
magic is a spurious system of natural law, as well
as a fallacious guide of conduct. It is a false
science as well as a boardive art. Regarded as a
system of natural law, that is, as the statement of
the rules which determine the sentence of events throughout the world,
it may be called theoretical magic. Regarded as a set
of precepts which human beings observe in order to compass
their ends. It may be called practical magic. At the
same time, It is to be borne in mind that
the primitive magician knows magic only on its practical side.
He never analyzes the mental processes of which his practice
is based, never reflects on the abstract principles involved in
his actions. With him, as with the vast majority of men,
logic is implicit, not explicit. He reasons just as he
digests his food, in complete ignorance of the intellectual and
physiological processes which are essential to the one operation and
the other. In short, to him, magic is always an art,
never a science. The very idea of science is lacking
in the undeveloped mind. It is for the philosophic student
to trace the train of thought which underlies the magician's practice,
bow out the few simple threads of which the tangled
sheen is composed, to disengage the abstract principles from their
concrete applications, In short, to discern the spurious science behind
the bastard art. If my analysis of the magician's logic
is correct, its two great principles turn out to be
merely two different misapplications of the association of ideas. Homeopathic
magic is found on the association of ideas of similarity
Conjugius magic is found on the association of ideas by contingency.
Homeopathic magic commits the mistake of assuming that things which
resemble each other are the same. Contagious magic commits the
mistake of assuming that things which have once been in
contact with each other are always in contact. But in
practice the two branches are often combined, or, to be
more exact, While homeopathic or emotive magic may be practiced
by itself, continuous or contagious magic will generally be found
to involve an application of the homeopathic or emotive principle. Thus,
generally stated, the two things may be a little difficult
to grasp, but they will readily become intelligible when they
are illustrated by particular examples. Both trains of thought are
in fact extremely simple and elementary. It could be, I'm sorry,
it could hardly be otherwise, since they are familiar in
the concrete, though certainly not in the abstract, to be
crude intelligence not only of the savage, but of the
ignorant and dull witted people everywhere. So, you know, it
kind of goes back to like the dragon court. You know,
they're the smart ones, they're the ones with the divine
right to rule, to rule over the dumb sheep, because
you couldn't make it without them, you know. Thank you.
Both branches of magic, the homeopathic and the contagious, may
conveniently be comprehended under the general name of sympathetic magic.
That brings me the mind of that new movie, that
disclosure Day. That was the magic power they gave that woman,
was the power of sympathy to make people sympathize, you know,
with the aliens, since both assume that things act on
each other at a distance through a secret sympathy, the
impulse being transmitted from one to the other by means
of what we may conceive as a kind of invisible ether,
not unlike that which is postulated by modern science for
a precisely similar purpose, namely, to explain how things can
physically affect each other through a space which appears to
be empty. And that's a older New Age version, you know,
I mean talking about the oneness, being able to communicate
with each other without without words, and things like that.
I mean, they were doing this in ancient of times.
And he's even mentioning you know, science, you know, and
all this kind of stuff. And this was early twentieth century, like,
I'm sorry, no, the early nineteenth century. This is in
eighteen hundreds. I'm pretty sure it may be convenient to
tabulate as follows, the branches of magic according to the
laws of thought which underlie them. And here they got
a graph and it just says, you know, sympathetic magic,
and it says in parentheses law of sympathy and a
branch coming down and breaking off into two, and it
says the homeopathic magic and the contagious magic. I will
now illustrate these two great branches of sympathetic magic by examples,
beginning with homeopathic magic. Perhaps the most familiar application of
the principle that is like procedures. Sorry, I got distracted
my phone. Let up. Application of the principle that like
producers like is the attempt which has been made by
many peoples in many ages to ensure or destroy an
enemy by ensuring or destroying an image of him. And
that's another thing too, Like when you see all the
noses broken off of these Egyptian statues and stuff like that,
that's because they believe that the spirits of the God's
actually inhabited these things. So when people enemies would come
in to conquer them. They would beat the noses off
because their mouths work shut, so that's the only way
they could breathe, they thought, So they'll break off their
nose and the gods can't breathe, and they either die
or have to leave the vessel. In that belief that
just as the image suffers, so does the man. And
you can see that in the Bible too, when they
stole the arc of the Covenant and they took it
to feel it, and they went into the sanctuary, and
it was the sanctuary I think of Dagon. But the
next day when they went into check on the arc,
make sure it's still there, the statue of Dagon was
falling face first in front of the ark, and they
were all freaking out, you know, thinking that their god
had been defeated or bowed down to the ark itself,
and that when it perishes, he must die because it's
the vessel. A few instances out of many may be
given to prove at once the wide diffusion of the
practice over the world and its remarkable persistence throughout the
ages for thousands of years. There was a kind of
a typo for thousands of years ago. No it's not
I just read it wrong. It was known to the
sorcerers of ancient India, Babylon, and Egypt, as well as
of Greece and Rome, and at this dame it is
still resorted to by cunning and malignant savages in Australia,
Africa and Scotland. Thus, the North American Indians, we are told,
believe that by drawing the figure of a person in sand,
ashes or clay, or by considering any object as his
body and then pricking it with a sharp stick, or
doing it any other injury, they inflict a corresponding injury
on the person represented. For example, when the a Jebue
Indians desires to work evil on anyone, he makes a
little wooden image of his enemy and runs a needle
into its head or heart, or he shoots an arrow
into it, believing that whatever the needle pierces or the
arrow strikes the image his foe, the same instant will
be seized with sharp pain and corresponding part of his body.
But if he intends to kill the person outright, he
burns or buries the puppet, uttering certain magic words as
he does so. So when a Cora Indian of Mexico
wishes to kill a man, he makes a figure of
him out of burnt clay, strips of cloth and so forth,
and then, muttering incantations, runs thorns through the head or
stomach of the figure to make his victims suffer correspondingly,
Sometimes the Cora Indians make a more beneficent use of
this sort of homeopathic magic. When he wishes to multiply
his flocks or herds, he models a figure of an
animal he wants to wax or clay or carves it
from tough and deposits it in a cave of the mountains.
For these Indians believe that the mountains are masters of
all riches, including cattle and sheep. And hey, let me know,
in to chat, I just remembered doctor old superstition. I
don't know if it's a Southern thing or you know,
if it's kind of everywhere, but it's it's like this,
it's like sympathetic magic. But I remember as a kid,
my cousin she used to get warts on her hands
all the time, and they try, you know, cutting them off,
freezing them off and all this stuff, but they'd always
come back. And I remember my mamma said, oh, there
was like an old wives tail talks about if you
find a leaky faucet or something like that under your
house or in a cave or something like that, just
some kind of you know, steady drip. You're to take
a piece of string or twine, and if you had
you know, like two warts on your hand that you
wanted off, or two warts whatever, you'd take that rope
and you would tie two knots in it and then
you would lay it under a drip, and that after
so many days you know of this water dripping on
this knotted rope, that your warts would go away. I'd
forgotten about that, but I memorized a little kid and
ma'ma I was talking about that. She was like, you know,
there's an old wise tale. If you want to try,
it's worth trying, I guess, and it's gonna hurt nothing.
But after reading this, I mean, that's what it is.
It's a form of sympathetic magic. For every cow, deer, dog,
or hen he wants, the Indian has to sacrifice the
corresponding image to the creature. This may help us understand
the meaning of the figures of cattle, deer, horses, and
pigs which are dedicated to Diana at nemi. They may
have been the offerings of farmers or huntsmen who hope
thereby to multiply the cattle or the game. Similarly, when
the Todas of southern India desire to obtain more buffaloes,
they offer silver images of these animals. In the temples,
the Peruvian Indians molded images of fat mixed with grain
to imitate the persons whom they disliked or feared, and
then burn the effigy on the road where the intended
victim was to pass. This they called burning his soul,
But they drew a delicate distinction between the kinds of
materials to be used in the manufacture of these images.
According to the victims, was an Indian or a Vericocha,
that is, a Spaniard. To kill an Indian, they employed
maize and the fat of a lama. To kill a Spaniard,
they used the wheat and the fat of a pig,
because the Vericoachas did not eat lamas and preferred wheat
to the maize. A melee charm of the same sort
is as follows, pairings of the nails, hair, eyebrows, and
spittle and so forth of your intended victim enough to
represent every part of his person and then make them
up into his likeness with wax, with wax form and
deserted bees comb, scorched the figure slowly by holding it
over the lamp every night for seven nights, and say
it is not wax that I am scorching. It is
the liver, the heart, the spleen of the so and
so that I scorch. After the seventh time, burned the figure,
and your victim will die. This charm obviously combines the
principles of homeopathic and contagious magic, since the image which
is made in the likeness of an enemy contains things
which are in contact with him, namely his nails, hair,
and are spittle. So once again it's another wicked thing.
And I've seen on TV and heard people talk about,
you know, taking blocks of their enemies hair to do
hexes and all this kind of stuff. Another form of
the melee charm, which resembles the object or sorry, how
you say that. A jibwe Yes practice, still more closely
is to make a corpse of wax from the empty
bee's comb and of the length of a footstep. Then
pierce the eye of the image, and your enemy is blind.
Pierce the stomach and he is sick. Pierce the head
and his headaches. Pierce the breast and his breasts will suffer.
If you would kill him outright, transfix the image from
the head downwards and shroud it as you would a corpse.
Pray over it. If you are praying over the dead,
then bury it in the middle of a path, where
your victim will be sure to step over it. In
order that his blood may not be on your head.
You should say, it is not I who am burying you,
It is Gabriel who is burying him. Thus the guilt
of the murder will be laid on the shoulders of
the archangel Gabriel. Okay, so this is definitely later. This
is ad or not ADM. I'm sorry, Oh, stupid Gabriels
talked about Neil Testament.
Speaker 3: Sorry.
Speaker 5: In eastern Java, an enemy may be killed by means
of the likeness of him drawn on a piece of paper,
which is then incensed or burned into the ground. Among
the Manicabaras of Sumatra, a man who is tormented by
the passion of hate or of unrequited love will call
the help of a wizard in order to cause the
object of his hate or love to suffer from a
dangerous ulcer known as tingam t I n g g
A M. After giving the wizard the necessary instructions as
to the name, bodily formed, dwelling, and family of the
person in question, he makes a puppet which is supposed
to resemble his intended victim, and repairs it to a wood,
where he hangs the image on a tree and stands
quite stands quite by itself, muttering a spell. He then
drives an instrument through the navel of the puppet into
the tree, till the sap of the tree oozes through
the hole. Thus made, the instrument which inflicts the wound
bears the same name of Tigham as the ulcer which
is to be raised on the body of the victim,
and the oozing sap is believed to be his or
her life spirit. Soon afterwards, the person against whom the
charm is directed begins to suffer from the ulcer, which
grows worse and worse till he dies unless a friend
can procure a piece of wood of the tree to
which the image is attached. The sorcerers of Oh My God,
Magweg or Jervis Island in the Torres Straits kept an
assortment of effigies in stock, ready to be operated at
the requirement of a customer. Some of the figure were stoned.
These were employed when short work was to be made
of a man or woman. Others were wooden. These gave
the unhappy victim a little more rope, only, however, to
terminate his prolonged sufferings of a painful death. The mode
of operation in the latter case was to but poison
by means of a magical implement into the wooden image
to which the name of the intended victim had been given.
The next day, the person aimed at would feel chilly,
then waste away and die, unless the same wizard who
wrought the charm would consent to undo it. If the
sorcerer pulled off an arm or a leg of the image,
the human victim felt pain in the corresponding limb of
his body. But if the sorcerer stored the severed arm
or leg to the figure, the man was recovered. Another
mode of compassing a man's death in Torres Straits was
to prick a wax effigy of him or her with
the spine of a stingray, so When the man whose
name had been given to the waxen image next went
fishing at the reef, a stingray would sting him an
exact part of his body where the waxen image had
been pierced. Or the sorcerer might hang an efigy of
the bough of a tree as it is swayed into
and fro in the wind, and a person represented by
it would fall sick. However, he would get well again
if a friend of his could induce a magician to
steady the figure by sticking it firmly into the sandy
bottom of the sea. When the lerons of Borneo wished
to be avenged on an enemy, they make a wooden
image of him and leave it in the jungle. As
it decays, he dies. More elaborate is the proceeding adopted
by the Kenyas of Borino. In similar circumstances. The operator
retires with the image to a quiet spot on the
river bank, and when the hawk appears in a certain
part of the sky, he kills a fowl, smears its
blood on the image, and puts a bit of fat
in the mouth of the figure, saying put fat in
his mouth. By that he means, may his head be
cut off, hung up in an enemy's house, and fed
with fat in the unusual way. Damn, dude, that's kind
of harsh. What was anchorman? Say?
Speaker 3: Boy? That escalated quickly.
Speaker 5: If an aneo of Japan desires to compass the destruction
of an enemy, he will make a likeness of him
out of mugwort or the glander rose and bury it
in the hole upside down, or under the trunk of
a rotten tree, with a prayer to a demon to
carry off the man's soul or to make his body
ride away with the tree. Sometimes an antiold woman would
attempt to get rid of her husband in this fashion
by wrapping up his head dress in the shape of
a corpse and it deep into the ground while she
breathes a prayer that her husband may rot and die
with the headdress. Say more of the story, man, The
Bible tells you hell hath no fury like a woman's gorn.
The Japanese themselves are familiar with similar modes of enchantment.
In one of their ancient books, we read of a
rebellious minister who made figures of the heir to the
throne with intent no doubt to do him grievous bodily
harm thereby. And sometimes a woman who has been deserted
by her lover will make a straw effigy of the
faithless gallant and knaeil it to the sacred tree, adjuring
the gods to spare the tree and to visit the
sacrilege of the traitor. At a shrine of Camparia, there
stood a pine tree studded with nails, which had been
thus driven in for the purpose of doing people death
or dealing people death. The Chinese also are perfectly aware
that you can harm a man by maltreating or cursing
an image of him, especially if you have taken care
to write on it his name and horoscope. This mode
of venting spite of an enemy is said to be
commonly practiced in China the Amoy. Such images, roughly made
of bamboo splinters and paper, are called substitutes of persons,
and may be bought very cheap for a cash or
sow a piece at any shop which sells paper articles
for the use of the dead, of the god or
the gods. For the frugal Chinese are in the habit
of palming off paper imitations of all kinds of valuables
on the simple minded ghosts and gods who take them
in all good faith for the genuine articles. As usual,
the victim suffers a hurt corresponding to the hurt done
to his image. Thus, if you run a nail or
needle into the eyes of the puppet, your man will
go more or less blind. If you stick a pin
in his stomach, he will be doubled up with colic.
A stab in his heart of the effigy may kill
him outright. And in general, the more you prick it,
the louder you speak the spell, the more certain is
the effect. To make assurance, doubly sure it is I
in my print it's smeared. I can't see it good
because this is a whole book. Dabdly sure it is.
He to impregnate the effigy, so to say, with the
personal influence of the man, by passing its clandacla clandestinely
beforehand over him, or hiding it unbeknown to him in
his clothes or under his bed. If you do that,
he is quite sure to die sooner or later. Hell
a broken cl locksworth is worked twice a day, right,
I mean he'll die eventually. Just buy this effigy for
me for a hundred dollars. I'll stabbed a couple times,
sticken our his bed. He'll eventually die naturally. These nefarious
practices are no new thing in the Chinese Empire. There
is a passage in the Chinese Book of Rewards and
Penalties which illustrates their prevalence in the days gone by.
There Under the rubik to hide an effigy of a
man for his purpose of giving him the nightmare, we
read as follows. This means hiding the carved wooden effigy
of a man somewhere with the intent to give him
the nightmare. Kong's Sun Cho having died suddenly some time
after he had succeeded to the post of treasurer, he
appeared in a dream to the governor of his district
and said, unto him, I have been the victim of
an obvious crime, and I have come, my Lord to
pray you avenge me. My time to die had not
yet come, but my servants gave me the nightmare, and
I was choked in my sleep. If you will send
secretly some dauntless soldiers, not one of the violets will
escape you. Under the seventh title of the roof of
my house will be found my image carved of wood.
Fetch it and punish the criminals. The next day the
governor of the district had all the servants arrested, and
sure enough, after some search, they found under the foresaid
tile the figure of a man in wood, a foot
high and bristling all over with nails. Bit by bit,
the wood changed into flesh and uttered inarticulate cries when
it was struck. The governor of the district immediately reported
to the prefect of the department, who condemned several of
the servants to suffer extreme rigor of the law. When
some of the Aborigines of Victoria desired to destroy an enemy,
they would occasionally retire to a lonely spot, and, drawing
on the ground a rude likeness of the victim, would
sit around it and devote him to destruction with cabitalistic ceremonies.
So dreaded was his incantation that men and women who
learned that it had been directed against them, have been
known to pine away and die affright on the bloom
felled River in Queensland, the natives think they can doom
a man by making a rough wooden effigy of him
and bearing it into the ground, or by painting his
likeness on a bull roarer. And they believe that persons
whose portraits are carved on a tree at Cape Bedford
will waste away. When the wife of a Central Australian
native was eloped from him and he could not recover her,
the disconsolate husband repairs with some sympathizing friends to a
secluded spot where a man skilled in magic draws on
the ground a rough figure supposed to represent the woman
on her back. Besides the figures laid a piece of
green bark, which stands for her spirit or soul, and
that the men throw miniature spears which have been made
for the purpose of made for the purpose and charmed
by singing over them. This barking evegy of the woman's spirit,
with the little spears sticking in sticking in, It is
then thrown as far as possible in the direction that
she was supposed to have taken. During the whole of
the operation, the men chant in a low voice, the
burden of their song being an invitation to the magic
influence to go out and to enter her body. And
dry up all of her fat. Sooner or later, often
a good deal later, her fat does dry up, and
she dies, and her spirit is seen in the sky
in the form of a shooting star and burma. A
rejected lover sometimes resorted to a sorcerer and engaged him
to make a small image of the scorn full fair,
one containing a piece of her clothes or something which
she has been in the habit of wearing. Certain charms
or medicines also enter into composition of the doll, which
is then hung up and thrown into the water. As
a consequence, the girl is supposed to go mad. In
this latest example, as in the first of the melee
charms noticed above, homeopathic and imitative magic is blint with
contagious contagious magic in the strict sense of the word. Hence,
the likeness of the victim contains something which has been
in contact with her persons. A meta belle who wishes
to avenge himself an enemy of an enemy, makes a
clay figure of him and pierces it with a needle.
Next time the man thus represented happens to engage in
a fight, he will be speared. This as an effigy
was stabbed. The Avambo of southern western Africa believe that
some people have the power of bewitching an absent person
by gazing into a vessel of full water till his
image appears to them in the water. Then they spit
at the image and curse the man, and that seals
his fate. The ancient books of the Hindoos testify to
the use of similar enchantments among their remote ancestors. To
destroy his foe, a man would fashion a figure of
him in clay and transfix it with an arrow which
had been barbed with a thorn and winged with an
owl's feathers. Or he would mold the figure of wax
and melt it into the fire. Sometimes, effigies of the soldiers, horses, elephants,
and chariots of the hostile army were molded in dough
and then pulled in pieces again. To destroy an enemy,
the magician might kill the red headed lizard with the
words I am killing so and so, smear it with blood,
wrap it in the black cloth, and having pronounced the incantation,
burn it. Another way was to grind up mustard into meal,
with which a figure was made of a person who
is to be overcome or destroyed. Then, having mud of
the certain spells to give effigy to the right, the
enchanter chopped up the image, anointed it and melted butter,
curds or some such thing, and finally burn it in
a sacred pot. The so called sanguary chapter of the
Khalidia Puran, there occurs the following passage. On the autumnal
Maha Novama or when the month is in the lunar
mansion Scanda or Vishka, Let the figure be made either
of barley, meal or earth, representing the person with whom
the sad sacrificer is at variance, and the head of
the figure be struck off. After the usual text have
been used, the following text is to be used in
the invoking and acts on the occasion, iuse, effuse blood,
be terrific, be terrific, seize destroy for the love of
Ambaca and the head of his enemy. So that was
the enchantment there that they recite. In modern India, the
practices described in these old books are still carried on
with mere variations of detail. The magician compounds of fatal
image of Earth taken from sixty four filthy places and
mixed up with clippings of hair, pairings of nails, bits
of leather, and so on. Upon the breast of the
image he writes the name of his enemy. Then he
pierces it through and through with an awe or maims
it in various ways, hoping thus to maim or kill
the object of his vengeance. Among the Nabaturus of Malabar,
a figure representing an enemy to be destroyed is drawn
on a small sheet of metal gold by preference, on
which some mystic diagrams are also inscribed. The sorcerer then
declares that the bodily injury or death of the person
shall take place at a certain time. After that, he
wraps up the little sheet in another sheet or leaf
of metal gold, if possible, and buries it in a
place where the victim is expected to pass. Sometimes, instead
of the smell sheet, I'm sorry, sometimes instead of the
small sheet of metal, he buries a live frog or
lizard enclosed in a coconut shell, after sticking nails into
its eyes and stomach. At the same moment, at the
animal dies, the person expires. Also among the Mohammedians of
Northern India, the proceeding is as follows. A doll is
made of earth, taken from a grave or from a
place where bodies are cremated, and some sentences of Qoran
are read backwards over twenty one small wooden pegs, and
that's Quran with a sea, not a cave. These pegs.
The operator next strikes into various parts of the body
of the image, which is afterwards shrouded like a corpse,
carried to the graveyard and buried in the name of
the enemy whom is intended the injured, the man is
believed will die without fail after the ceremony. A slightly
different form of the charm is observed by bomb Marjie,
a very degraded sect of Hindus in the northern West Providences.
To kill an enemy, they would make an image of
flower or earth and stick razors into the breast, navel
and throat, while pigs are thrust into the eyes or
sorry pegs or thrust into the eyes, hands and feet.
As if this were not enough, the next construct and
image of Bahavara or Durga holding the three pronged fork
in her hand. This they place so close to the
effigy that the person to whom mischief is meant that
the fork penetrates its breast to injure a person. A
Sanghlis sorcerer will procure a lock of the intended victim's
hair and pairing of his nails or a thread of
his garment when he fashions an image of him and
thrust the nails into I'm sorry, thrust the nails made
of five metals into the joints. All these he buries
where the unfortunate man will likely pass. No sooner he
done so than the victim falls ill with swelling or
stiffness of joints or burning sensations in the body. Are
disfigurements of the mouth, legs, and arms. It's kind of
funny that all this stuff is like evil, evil, evil,
curse you, curse you, curse you. Where's the good stuff?
It's like, where do you make an effigy and give
your wife your wife a bigger butt, you know, or
make her bigger lips, you know, or make the man
a foot taller with bigger muscles. I mean, where's the
good stuff? I mean, this is all dark, evil stuff.
Where's the good magic? Similar enchatments are wrought by the
Moslem peoples of Northern Africa. Thus an Arabic Treatise of
Magic directs that if you wish to deprive a man
of the use of his limbs, you should make a
waxen image of him and engrave his name and his
mother's name on it. With a knife, of which the
handle must be made of the same wax. Then smite
the limb from the image, which answers to a particular
limb of the man which you desire to disable. At
the same moment, the limb of the flesh and blood
will be paralyzed. And I just realized this. It kind
of come to me as I was reading this. You
see this in the Bible too. You remember the same story,
but when the Philistines stole the arc of the Covenant, uh,
and you got to get into the original languages. Mike
Hauser kind of into this. When they make those golden
effigies and give it to the Israelites. It was of
hemorrhoids and penises, because God struck him with with hemorrhoids
and ed. So to you know, it's like the like,
the like, the why did he word it? The likeness
creates more likeness or whatever. So they made little golden
hemorrhoids and little golden penises, in hopes that their God
would heal them of those ailments. The following is another
extract from the same treatise. To injure the eye of
an enemy, take a taper and fashion it into a
likeness of him whom you would harm. Rite it on
the seven signs, along with the name of your enemy
and the name of his mother, and gouge out the
two eyes of the figure with two points. Then put
it in a spot with quicklime, on which you must
throw a little charub el haram, and bury the hole
near the fire. The fire will make your victim to shriek,
and will hurt his eyes so that he will see nothing,
and that the pain will cause him to utter cries
of distress. But do not prolong the operation more than
seven days, for he would die, and you would have
to answer for it at the day of the Last judgment.
If you wish to heal him, withdraw the figure and
throw it into the water. He will recover with God's leave. Nowhere,
perhaps were the magic arts more carefully cultivated. Nowhere did
they enjoy greater esteem or exercise a deeper influence on
the national life than in the land of the pharaohs.
Little wondered, therefore, that the practice of enchantment by means
of images were familiar to the wizards of Egypt. A
drop of a man's blood, some clippings of his hair,
or pawings of his nails, a rag of his garment
which he had worn, sufficed to give the sorcerer complete
power over him. The relics of his person. The magician
kneaded into a lump of wax, which he molded into
the likeness and dressed after the fashion of his intended victim,
who was then at the mercy of his tormentor. In
the image he exposed to the fire, the person whom
it represented straightway fell into a burning fever. If it
were stabbed with a knife, he would feel the pain
of the wound. Thus, for instance, a certain superintendent of
the king's cattle was once persecuted in an Egyptian court
of law for having made figures of men and women
in wax, thereby causing paralysis of their limbs and other
grievous bodily harm. He had somehow obtained a book of magic,
which contained the spells and directions how to act in
reciting them. Armed with this I'm sorry. Armed with his
powerful instrument of rogue, had shut himself up in a
secret chamber, and there proceeded to cast spells over the
people of his town. In ancient Babylonia, also it was
a common practice to make an image of clay, pitch, honey, fat,
or other soft materials and the likeness of an enemy,
and to endure or kill him with burning, burying, or
otherwise ill treating it. Thus, in a hymn to the
fire God Nuscu, we read those who have made images
of me, reproducing my features, who have taken away my breath,
torn my hairs, who have rent my clothes, have hindered
my feet from treading the dust, made the fire god
the strong one, break their charm. Okay, guys, I'm gonna
stop right there, getting kind of parched, and we'll pick
up there where we left off. I'll try to do
this again here pretty soon. Stretch them out so long.
But guys, I appreciate you coming and hanging out.
Speaker 1: Man.
Speaker 5: Hey, just a quick reminder if you haven't done so already. Man,
don't be a jackass. If you watch this and you
know hearing me read and you're enjoying it, just even
a little bit. Man, Hey, hit that light button, bro it.
It helps me out so much. That is the podcast currency.
Don't cost you a die, but it helps me tremendously.
So thank you very much, guys. And if you enjoyed this,
and you got a friend you think would enjoy this, hey,
let them know too. Man, the more the let's increase
the study group here. I'd love to get you guys
in here and be a little bit more talkative. We
can go back and forth. I'll take breaks and look
at some of the stuff you guys are saying. But
I appreciations coming out and showing out. I love you guys.
Be sure to tune in. I'm trying to think. Sunday
at eight pm Easter Standard Time, we are reading once
again through Lewis Ginsburg Legends of the Jews. We are
on episode I think thirty one. So we've been doing
this for a while, so if you haven't joined us already,
you've got some catching up to do. But we do
that every Sunday eight pm Eastern Standard Time and Monday.
Every Monday at six pm Eastern Center Time, we have
our live from here in chat.
Speaker 3: We had Mickey, Joey.
Speaker 5: Anderson last week from Eden to Ai, great episode as
a banger. Next week we have Cameron Waters coming on
to talk about the Jewish sacrificial system and eating of meat.
He's done some deep dive research and he believes that
we're not supposed to be meat and God never condoned
the sacrifices. So I'm not given up my meat, okay,
But I listened to what the man had to say
and it was the interesting conversation. To say the least,
Come join us, hang out and let me know what
you guys think about it. Hey, I love y'all.
Speaker 1: Man.
Speaker 5: Hey, just remember the difference between the known any Unknow,
that is the journey, my friends, so good journey the.
Speaker 1: Truth.
Speaker 6: So we steal the fisher stell frozen by the pat around.
Speaker 2: They con