SYMHC Classics: The Green Children of Woolpit

This 2017 episode covers the story of how, in the 12th century, two children, green in color, appeared in Suffolk, England. The green children were written about in the 12th and 13th centuries as fact, but some people today classify as this tale as folklore.

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Episode Transcript

Speaker 1 (00:02):
Hey, everybody. Happy October, the best month of the year.
We are kicking off our October classics with our October
eleven episode on the Green Children of wool pitt Enjoy
Welcome to Stuff You Missed in History class a production
of I Heart Radio. Hello, and welcome to the podcast.

(00:31):
I'm Tracy V. Wilson and I'm Holly Fry. Still in
our favorite month of the year, October. October, Yes, Halloween season,
and so we have an episode that I know a
lot of people have requested that the only person I
wrote down was Betty, So thank you Betty and everyone
that I forgot to write down in addition to Betty.

(00:52):
It is a topic that was written about in the
twelfth and thirteen centuries as a factual thing that really happened,
but some people today classify at more as folklore. And
it is the Green Children of Woolpit who made a
really eerie appearance in Suffolk, England in the twelfth century.
We accidentally have a little theme of like odd happenings

(01:12):
in England at the beginning of this folloween season. We're
kicking off with weird English stuff apparently, and by today's standards,
the village of Wolpit is quite small, with a population
of only about two thousand people traveling by car. It's
a couple of hours northeast of London. That's about thirty
six miles or fifty kilometers east of Cambridge. And in

(01:35):
the twelfth century the area was not exactly bustling, but
it was more densely populated than much of rural England,
and it was a thriving agricultural center. So according to
the story, one day in Wolpit, two children, a boy
and a girl, emerged from a series of pits that
were used for trapping wolves. These these wolf pits, and

(01:56):
not the fabric of wool are where wolf It gets
its name is named after wolf pits. There are two
chronicles of this event and what happened after these two
children appeared. What is by Ralph Abbot of Cogschal, who
wrote his explanation of what happened as part of the
Chronicon anglican Um, and the other is by William of

(02:18):
Newburgh and the Historia Rerum Anglicarum, or the History of
English Affairs, and both men wrote these accounts in Latin.
A translation of William's version by Joseph Stevenson is part
of a truly colossal set of volumes called The Church
Historians of England, which was published in eighteen fifty three
and is available online archive dot org if you want

(02:40):
to check it out. Stevenson translated Ralph's version two, but
we couldn't find that part of the chronicon anglican Um
in English online, so instead of subjecting everyone to Ralph's Latin,
shoved through Google Translate, which is a hilarious activity if
you ever want to want to get some comedy in
your life. We're going to read stevenson translation of William's version.

(03:02):
I did, indeed of Ralph's Latin version through Google Translate,
and that was my amusement for a good chunk of afternoon.
Before we get to William's version of this story, though,
I want to have a brief digression about Joseph Stevenson
because he is a character. He was the son of
a surgeon, but he also helped his uncle out in
his job as a smuggler. In his youth. He was

(03:24):
not particularly a good student either. While he was enrolled
at a grammar school that was attached to Durham Cathedral
for some reason, he was keeping a loaded pistol among
his possessions, which went off while being handled by a servant,
and according to the Oxford Dictionary of National Biography, that
that had quote dramatic, although not grave, consequences. I feel

(03:47):
like a tea set must have been destroyed, and other
things as well. It gave no detail, but it makes
it sound like Fortunately no one was harmed in this
accidental discharge of a firearm, but there was some dramatic incident.
And in spite of this checkered background, Stevenson wound up
working at the British Museum. He married and he had

(04:09):
two children, and then he changed courses to join the
clergy after he was traumatized by the death of his brother.
He became a priest after the death of his wife.
So where we come around to these monumental volumes of
translated works of history. He turned out to really have
a knack for translating and editing historical documents. He did

(04:29):
a lot of work for the Historical Manuscript's Commission. He
put together a bunch of different gigantic collections of historical
documents for various different clubs and historical societies. These ranged
from four to eight volumes in length. Some of them
were these gargantia wine editions of old religious and secular histories,
and this was just his thing. Apparently he was also

(04:51):
extremely personable and generous as well. So this is the
guy that did the translation of the thing that we
were about to read. Yeah. Worthy of a little many
biography there for sure. Uh And back to the story.
In Stevenson's translation, William begins his account by saying that
it doesn't seem right to skip over the story of
the Green Children, but at the same time he had

(05:13):
some doubts about the matter. It seemed both ridiculous and mysterious.
But at the same time he had heard about it
from so many people, all of them very respectable and competent,
that he was quote compelled to believe. I feel like
this is a twelfth century version of the X Files poster.

(05:33):
I know, well, it's also a great that couching that
happens for spooky stories. And like, I know, this is ridiculous,
but there are enough reasonable people to believe it that
there must be truth in it. Yes, So we are
going to read his whole account because I love it
and I want to share it with all of you.
And it's a bit long. So we are going to
take turns. As we recently did when we talked about

(05:56):
the Devil's Hoof prints. We took turns on a rather
lengthy passages. So we're going to do again today. So
he he got into the story, saying, in East Anglia,
there is a village distant, as it is said four
or five miles from the noble monastery of the Blessed
King and Martyr Edmund. Near this place are seen some
very ancient cavities called wolf pits, that in English pits

(06:20):
for wolves, and which give their name to the adjacent village.
During harvest, while the reapers were employed in gathering the
produce of the fields, two children, a boy and a girl,
completely green in their persons and clad in garments of
a strange color and unknown materials, emerged from these excavations.

(06:41):
While wandering through the fields in astonishment. They were seized
by the reapers and conducted to the village, and many
persons coming to see so novel as sight. They were
kept some days without food, but when they were nearly
exhausted with hunger and yet could relish no species of
support which was offered to them, it happened that some

(07:01):
beans were brought in from the field, which they immediately
seized with avidity, and examined the stock for the pulse,
but not finding it in the hollow of the stock,
they wept bitterly upon this. One of the by standards,
taking the beans from the pods, offered them to the children,
who seized them directly and ate them with pleasure. This

(07:22):
next sentence is my favorite sentence, and the entire thing
by this food. They were supported for many months until
they learned the use of bread at length by degrees.
They changed their original color through the natural effect of
our food, and became like ourselves, and also learned our language.

(07:43):
It seemed fitting to certain discreet persons that they should
receive the sacrament of baptism, which was administered accordingly. The boy,
who appeared to be the younger, surviving his baptism but
a little time, died prematurely. His sister, however, con and you,
did in good health, and differed not in the least
from the women of our own country. Afterwards, as it

(08:06):
is reported, she was married at Lynne and was living
a few years since, at least, so they say. Moreover,
after they had acquired our language, on being asked who
and whence they were, they are said to have replied,
we are inhabitants of the land of St. Martin, who
was regarded with peculiar veneration in the country which gave

(08:27):
us birth. Being further asked where that land was and
how they came thence hither they answered, we are ignorant
of both these circumstances, and we only remember this that
on a certain day, when we were feeding our father's
flocks in the fields, we heard a great sound, such
as we are now accustomed to hear at St. Edmund's
when the bells are charming. And whilst listening to the

(08:50):
sound and admiration, we became, on a sudden as it
were entranced, and found ourselves among you in the fields
where you were reaping. Being questioned whether in that land
they believed in Christ or whether the sun arose. They
replied that the country was Christian and possessed churches. But said,
they quote, the sun does not rise upon our countrymen.

(09:13):
Our land is little cheered by its beams. We are
contented with that twilight which among you precedes the sunrise
or follows the sun set. Moreover, a certain luminous country
is seeing not far distant from ours, and divided from
it by a very considerable river. These and many other
matters too numerous to particularize. They are said to have

(09:35):
recounted to curious inquirers. Let everyone say as he pleases,
and reason on such matters according to his abilities. I
feel no regret at having recorded an event so prodigious
and miraculous. So that's the story. I know. Obviously they
were asked a whole lot of other questions, but it
tickles me that the ones that he was compelled to

(09:56):
write down here were do you believe in Christ? And
also does the sun exists there? Uh? Yeah, maybe they
thought they were from another planet. Realm that's gonna come up. Yeah,
Obviously we're going to take a quick break before we
get into some of the historical elements that relate to

(10:17):
this story. Overall, Williams and Ralph's versions of what happened
with these Green children are consistent with each other, although
Williams is a little bit longer and it has a
few more details. Both agreed that the children were taken

(10:39):
to the home of Lord Richard de Cown, who lived
in Wikes, which is about six miles to the north
of a little pit. Williams mentioned of this isn't a footnote,
which we didn't read, which is why it probably does
not ring a bell. They both talk about the children
having green skin and only eating beans, and eventually assimilating
with the rest of the community, with the brother dying

(10:59):
sometimes after being baptized, and unlike in the version we read, though,
Ralph makes it sound as though only the sister lived
long enough to tell their story. He doesn't mention a
particular name for where they came from, and there's no
certain luminous country that they could see from their home.
There's also a slight difference in the two accounts concerning
how the children claimed that they came to be in Wolpit.

(11:22):
We read in William's version that they had been tending
the flocks before hearing a loud noise, quotes such as
we are now accustomed to hear at St. Edmunds when
the bells are chiming, but they didn't otherwise know how
they had wound up in Wolpit. Ralph, on the other hand, said,
the children reported that they had become disoriented while tending cattle,
and they got lost, and then they followed the sound

(11:42):
of chiming bells through a long series of underground passages
before emerging emerging from a cave near Wolpit. So bells
are involved in both of them in a slightly different way.
One is sort of like they're hoping to get home
theoretically right, and the other is just that the bells
put them in some odd mental state, that they went

(12:04):
into a fugue state and traveled to Wulpit. Yes, okay.
The two accounts do diverge in what happened to the
surviving sister of the pair as well. So we read
in William's account that she married a man living in Lynn,
but Ralph says that she became a servant in Lord
Richard de Cown's house and lived there for many years,
not necessarily happily, though he calls her quote very wanton

(12:26):
and impudent. Regardless, William indicates that she was still living
when he wrote his chronicle down, and there's been some
discussion about exactly when in the twelfth century this event
might have happened. William of Newburgh lived from roughly eleven
thirty six to eleven His version was probably written down
towards the end of his life. Ralph's version made it

(12:49):
into print after William's death sometime around twelve twenty, so
a lot of times we would think okay, the later
account is probably not quite as accurate. But even though
Ralph's version was written down later, he actually lived a
lot closer to Woolpit than William did. He said he
had learned the story directly from Lord Richard to count
himself um, whereas William was hearing it all at least

(13:13):
second hand. And William notes that it was at harvest
time during the reign of King Stephen, which was from
eleven thirty five to eleven fifty four. Ralph, on the
other hand, says that it took place during the reign
of his successor, Henry the Second, which was from eleven
fifty four to eleven eighty nine. Author and archaeologist Brian
Haughton points out that there's no mention of the children

(13:35):
in the Anglo Saxon Chronicle, which documents English history up
until Steven's death and includes a number of other odd
and wondrous stories. It's certainly possible that the Green Children
aren't in the Anglo Saxon Chronicle because its authors didn't
know about it, or just didn't think it needed to
be included. But if it's not included because it hadn't
happened yet, that would put the time frame into Henry

(13:57):
the seconds reign rather than Stephen. And regarding William's notation
of it being harvest time, the beans that they were
eating would have been broad beans, which are more commonly
known as fava beans in the United States. Those were
picked around July in August, so that's the approximate time
of year, and there is a lot to suggest that
something really did happen. The two accounts seem to have

(14:20):
been written completely independently of one another, and although William
does a bit of protesting about how he knows that
this story sounds unbelievable, both men wrote as though they
were documenting a real event that actually happened. At the
same time, when both men were writing, purportedly mystical, supernatural
and miraculous events were a lot more likely to be

(14:41):
accepted at face value than they might be today. It
was pretty much normal to write down something as odd
as two green children crawling out of a wolf pit
and just accepting the idea that something supernatural was at
work without really having to examine it further. The story
of the Green Children of Wolpit definitely stuck around into
the thirteenth century, and from there it became a little

(15:04):
more obscure outside the immediate area until the late fifteen hundreds,
when the first printed edition of Williams Historia Rim and
Glacaram came out. A new edition that came out in
sixteen ten also included Ralph's version to the story as
a compliment to Williams. With that, it started making more
appearances in written works by other authors, who sometimes got

(15:26):
understandably confused about which version was Ralph's and which which
version was Williams. I in fact got few confused about
that repeatedly when working on this podcast. It's easy to
do retellings of the story from the fifteenth century and beyond. Also,
we're not usually quite as credulous as Ralph and William
had been. William Camden writing in his work Britannia in

(15:50):
six is one example. Here's his description, and I wish
I could share all of the delightful spelling in his
description with everyone. It's pretty great. It's pretty awesome. Wolp
It is a market town which meant merchant and soundeth
as much as the wolves pit, and if we may
believe new Brigensis, who had told as pretty and formal

(16:12):
a tale of the place as is that fable called
the True Narration of Lucian, namely, how two little boys
forsuit of green color hand of Sadder's kind, after they
had made a long journey by passages underground, from out
of another world, from the antipoties in St. Martin's Land,
came up here of whom you would know more repair

(16:34):
to the author himself, where you will find such a
matter as will make you laugh, your phil if you
have a laughing spleen, I feel like I definitely have
a laughing spleen. I think so yet that we have
um made that prognosis. It's official. I will call my
family doctor uh. New Brigensis was a name for William

(16:55):
of Newburgh. The quote True Narration of Lucian is a
second century satire by Lucian of sam Asada which details
a trip to the moon that would rival our great
Moon Hoax episode. There's a whole bit about men with
dogs heads that fight from winged acorns and flees as
big as twelve elephants. Oh, that's terrifying, and warriors armed

(17:17):
with radishes flung from slings. I love all of this.
This work is obviously not meant to be taken as fact,
and Camden obviously does not take the Green Children seriously
at all. From there, the story of the Green Children
started to influence other more fanciful works. Francis Godwin, The
Man in the Moon or a Discourse of a Voyage Thither,

(17:40):
which he called a quote essay of fancy, talks about
a novel disciplinary method employed by parents on the Moon
where they would send their unruly children down to Earth
and brings them earthly children back in their place. And
in this whole story he made reference to quote certain
stories he had heard confirming this idea was true, and

(18:02):
those certain stories were Williams Historia Realm and Lacaram. I
want to know what happened to the earthly kids that
lived on the moon. Did they eventually get fed beans
and turned green? There's so many questions, he might say,
I didn't read the whole thing. The Green Children have
continued to make appearances in fiction into the twentieth century

(18:25):
and beyond. Herbert Reid's novel The Green Child came out
in nineteen thirty four. The Green Children of Banos, set
in Spain in eighty seven, was part of John Macklin's
nive book Strange Destinies. The Spanish setting is echoed in
the nine ten thousand Maniacs on Green Children, which starts

(18:45):
in August day in the hills of Spain, a pair
of children emerged from a cave. And of course there
are lots of other stories and books and TV episodes
and the like that all draw from this as well.
And it's not totally clear whether the Green Children are
the inspiration for the basic idea of Martians as little
green men, but they were definitely described as green, and

(19:07):
people were also speculating that maybe they were aliens. Early
and as the sixteenth century and outside of the world
of fiction, the Green Children also started being written about
as folklore in the nineteenth century. In eighteen fifty, Thomas
Kitely included bits of both Williams and Ralph's accounts in
his work Fairy Mythology. This was the first time the

(19:27):
story was available to people who did not read Latin,
and since it was in a book by a folklorist
called Fairy Mythology, a lot of people from this point
assumed that story was inherently folkloric. Sometimes they're specifically fairies,
such as in Catherine Briggs Dictionary of Fairies, which came
out in nineteen seventy six, and there are also people

(19:48):
who interpret them as forest spirits or personifications of nature.
I feel like the whole, like fairy myth right up
through Tinkerbell, is very informed by all of this. About
the same time as Kitelie was documenting the story as folklore,
the Green Children were also becoming more widely known to
the general public. In eighteen seventy five, a guide book

(20:10):
to East Anglia referenced to the Green Children, and then
other mentions and other travel guides followed, as you know,
interesting points of interests and interesting tidbits about the place
that you're visiting. A sign at will Pit honoring the story.
It was erected in nineteen seventy seven, is part of
Queen Elizabeth Silver Jubilee, and today the story is like
they're on the Village of Wilpit's web page. And of

(20:33):
course there are also a lot of rational or not
so rational explanations for what was really going on here,
and we're going to dive into those possibilities. After we
first paused for a little sponsor break, So unsurprisingly, there

(20:56):
are lots of hypotheses about who the Green Children were
and where they came from. One connects them to the
Babes in the Wood, which was first written down as
a ballad in and The basic story of the Babes
in the Wood is that a very greedy uncle was
guardian to two young children, and he was hoping to
steal their fortunes, so he hired some men to take

(21:17):
them into the woods and murder them. As so often
happens in these kinds of stories, the men he hired
didn't have the heart to do it and abandoned them instead,
so in the story, they eventually starved. This folk tale
is typically set in Wayland Wood, which is about thirty
miles or forty eight kilometers away from Woolpit, so people
suggesting that the Green Children were really the Babes in

(21:39):
the Wood just moved the location closer by, and also
about four hundred years earlier than the ballads first written appearance.
That definitely doesn't mean the ballad didn't exist earlier, but
like four hundred years of a long time for a
ballad to go without being written down, or story to
go without being written down, at least by this point
in history. So compounding the kind of far fetchedness of

(22:03):
this explanation is they go to rationale for why they
were green, which is chlorosis, otherwise known as green sickness. Now,
while there are rare forms of anemia that can cause
a person to have a kind of greenish pallor, along
with the idea that people who are really nauseated are
described as looking green, sometimes green sickness is not that.

(22:28):
Green sickness was described in medical literature from the sixteenth
to late nineteenth century. It was diagnosed almost exclusively in
young women, and it was also called the virgin's disease.
The symptoms included things like restlessness, irritability, fatigue, too little appetite,
too much appetite, indigestion, headache, and an absence of menstrual periods.

(22:51):
Treatments included blood letting, marriage always on a prescription path,
and medicines to bring on men'stru will flow. To be clear,
marriage really meant sex in this case, and there are
some extremely suggestive ballads dating back to the sixteenth and
seventeen centuries about treatments, and we're using the air quotes

(23:12):
there for green sickness. There's actually a Sawbones episode about
green sickness if you want to hear a whole lot
more about this. It also does not really take a
lot of Google effort to find these extremely suggestive ballads
ballads about how to treat green sickness. So obviously they
probably didn't have green sickness because that's not a real thing, right.

(23:36):
And also those in in this sort of combination story
of the green children in the Babes in the Wood,
the folks who don't suggest that maybe they had clurosis
often suggest that maybe the hired men did actually try
to kill them using arsenic, that they had survived with
the arsenic had turned their skin green. This is a
weird conflation of sort of two different historical things. While

(23:58):
arsenic has deaf and only been used to make green dies,
it was typically exposure to those dies that made a
person's skin turned green, not surviving an attempt to be
poisoned with it. Right oar snake in itself does not
carry that pigment right to a person's person. I guess
if you tried to murder someone with green note, which

(24:20):
you could have done. You could have done, then you
might have green skin, you'll be so fashionable and deceased. Yeah,
that would be a weird way to murder people. I'll
make a great story for any of our writers out there.
You just take that one. Uh. The idea that the
Green Children might have been aliens, which I love, goes

(24:40):
all the way back to William Camden, who suggested that
they were either Satyrs meaning wild men, or Antipodeans meaning aliens.
Robert Burton also made a passing reference to the idea
that they may have come from another planet in Anatomy
of Melancholy, which was published in sixty one. So the
aliens hypothes this has been around for a really long

(25:02):
time and it has persisted to the present. In article
in Analog, which is a science fiction magazine, Duncan Lunin
asserted that they were from a human colony on an
alien planet, sent here through a malfunctioning transporter. And this
explanation also involves the Knights Templar in some way. This
is one of the few things I didn't actually get

(25:23):
to read for myself all the way through, some relying
on someone else's synopsis of it. But uh, Interestingly, in
a much more down to earth portion of this article,
he also pieced together a family treat for Richard to
count and claims that the surviving sister was baptized as
Agnes and that the man she married was a royal
official named Richard Barr. So that's a fascinating, possibly totally

(25:49):
legit historical fact in the context of this overall Aliens
article with the Knights Templar involved, I wonder if that
means that someone could trace their alien heritage. It's all
the way back to Agnes, and you could know that
you are part from another planet, which you really all are,
because we're all made to start us to some degree.
True story, we're all aliens. The most complete practical explanation

(26:13):
for what might have happened came from Paul Harris in
and that was published in forty in Studies, which is
an offshoot of Forty Times. I actually used a lot
of writing from one of the editors there for Our
Devil's Footprints episode uh, and that's a magazine that's devoted
to strange phenomena, and he suggests that all of this
really happened in eleven seventy three in the Reign of

(26:35):
Henry the Second. In brief, Harris suggests that these were
the children of Flemish immigrants, and that their parents were
killed at the Battle of Fornhum in eleven seventy three.
The St. Martin's land that the sister referred to was
Fornhum St Martin roughly ten miles or sixteen kilometers from Wolpit,
so not that far away, and also not far from

(26:58):
the River Lark, so there would have been a river nearby.
According to this theory, they escaped the battle and then
the two children fled into Thetford forest and took refuge
in flint mines there before following the bells from Barry St.
Edmund's to find their way out and make their way
to Wolpit. So their unknown tongue and clothing were just
Flemish and their skin was greenish due to malnutrition due

(27:22):
to this extended time of being abandoned and wandering in
flint mines. That all holds up. Uh. It all sounds
like it fits so very well, but of course there
are a few problems. One, the Flemish people killed at
Fornham were mercenaries hired to fight with English rebels against
Henry the Seconds Forces. Mercenaries generally, as a rule, did

(27:43):
not bring their children with them into battle. Uh Too,
it seems unlikely that no one around Wolpit spoke Flemish
or some other version of Dutch, at least enough to
spot it as a known language rather than some unrecognizable tongue. Three,
the river law isn't really that big, and even to
a child's eye, it's probably not quote a very considerable river.

(28:06):
So that descriptor does not really hold up. And for
this formum to Setford to bury St. Edmunds to Wolpit
trek really goes way out of the way. It's actually
a total of about thirty miles or fifty two kilometers,
the first leg of it going in nearly the direct
opposite direction from Wolpit. Setford is also way too far
away from bury St. Edmund's to hear the bells from there.

(28:29):
Also want a lot more just immediate non synchronization in
the descriptions that battle happened in October. So unless those
two kids wandered for months and months and months before
arriving in Wolpit, like, there would not have been any
fresh beans harvest. And because you'll remember that was what

(28:51):
June July, I think July August, when they are generally harvested.
That's nine months including winter with two tiny children. Yeah,
so malnourished, tiny children. It's a mystery. Maybe they made
the devil's footprints. Maybe so sickle side trip play a

(29:13):
little Frank time traveled seven years maybe or some other
number of years, depending which account you read. So pretty
much all of the historical um accounts, and then also
a lot of the his like farther back in the
past works of fiction that we talked about the day
are all on the internet for free, and they will

(29:34):
all be linked from our show notes to this episode.
If you just really want to go read either a
colossally long history of the Church in England as translated
UH in the nineteenth century, or if you just want
to read some weird science fictionesque stories about the moon
written in the distant past, Like that's all there. Who

(29:56):
doesn't want to read those? I kind of do the
whole thing about the flying acorn and the dog faced
people and the the specifically multiple number of elephants, that
the fleas were as big as it's all, but people
are pretty much on their own if they want to
go looking for the dirty ballads? Is that where we
decided the dirty Ballads are not linked into one of

(30:18):
them is definitely not safe for work. Um. But so
as I was trying to put together some thoughts about
green sickness, I found a larger than I would expect
number of just very credulous papers published in journals that
were like, do you think green sickness could have been
caused by malnutrition? No? I think green sickness probably was

(30:39):
caused by misogyny. But but one of them like this,
it started out seeming like they were genuinely asking whether
there was some kind of organic mechanism at work, and
then the conclusion was like no, really, like people just
got really into hip acrates and started making these hippocratic diagnoses,

(31:03):
and that's why it suddenly enters this historical record at
this time and leaves and this time. But it was
through that one article that I found this particularly risk
a ballad which you know, if you're an adult person
with kind of a skewed sense of humor, it is
always funny to me and a little in a little
bit of a silly and almost borderline charming way to

(31:26):
read sort of dirty writing. And again I'm using the
air quotes from really olden times because their choice of
words is just very funny to today's years. That's what
makes it hilarious. They so much for joining us on
this Saturday. Since this episode is out of the archive,

(31:49):
if you heard an email address or a Facebook U
r L or something similar over the course of the show,
that could be obsolete now. Our current email address is
History podcast at my heart radio dot com. Our old
house stuff works, email at us no longer works, and
you can find us all over social media at missed
in History. And you can subscribe to our show on

(32:10):
Apple podcasts, Google podcasts, the I heart Radio app, and
wherever else you listen to podcasts. Stuff you Missed in
History Class is a production of I heart Radio. For
more podcasts from I heart Radio, visit the iHeart Radio app,
Apple podcasts, or wherever you listen to your favorite shows.