May 23, 2025 • 19 mins
George Noory and paleontologist Philip Senter explore his research into the science of fossils, his work debunking anti-evolution theories by proving the existence of dinosaurs, and if legends of talking serpents and dragons in ancient artwork and stories were actually true.
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Speaker 1 (00:00):
Now here's a highlight from Coast to Coast AM on iHeartRadio.
Speaker 2 (00:04):
And welcome back to Coast to Coast George Nori with you.
Philip Center with us. He's a teacher, Orthodox Christian theologist.
Philip has published one hundred and three peered reviewed research
articles to date, with research specializing in paleontology with an
emphasis on dinosaurs, zoology with an emphasis on reptiles, and
(00:26):
an investigation of the Young Earth. Philip, I'm looking forward
to this, welcome to the show.
Speaker 3 (00:32):
Thank you.
Speaker 4 (00:34):
Tell me about the book?
Speaker 3 (00:36):
Oh well, the title sums it up pretty well, the
real story of dinosaurs and dragons, because the fake story
is out there, promoted by answers in Genesis and other
anti evolution organizations, and the fake story has been given
(00:56):
a lot of credence in certain circles. And I would
like to get of you the real story.
Speaker 4 (01:01):
We'll get to that.
Speaker 2 (01:02):
When you were a little boy, did you have these
rubber little dinosaurs.
Speaker 3 (01:08):
The plastic but yes, yes, I got a set of
those for the fifth birthday and the love of them
just never stopped.
Speaker 4 (01:16):
Same with me.
Speaker 2 (01:16):
I love the baranasaurces, the Tyrannosaurus rexes. They were just fantastic,
weren't they?
Speaker 3 (01:22):
Yes, indeed, kids loved monsters and these are real ones.
Speaker 4 (01:26):
Have you ever been to the Smithsonian many times?
Speaker 3 (01:30):
In fact, I was there just recently conducting some research.
Speaker 4 (01:36):
They've got some great structures there, don't they.
Speaker 3 (01:39):
That they do, and so many really good displays, and
you'd be amazed how much of the good stuff is
off display.
Speaker 4 (01:46):
What led you to write the book on dinosaurs and Dragons?
Speaker 3 (01:51):
Well, one of my comparative anatomy students made a statement
in class that I just floored me. We were mentioning evolution,
and he came out with, I think evolution as a hoax.
And I almost didn't know how to respond to this
(02:13):
because this was a senior in college, and I thought,
how is it that a biology major makes it through
four years of college without knowing the evidence of evolution
to such a degree that it's obviously correct. And so
(02:36):
I began to look at the various arguments that the
anti evolution camp has come up with so that I
know how to answer things in class if stuff came up. Ultimately,
the book spun out of that because the dinosaur parts
of what answers in Genesis and so forth are promoting
(02:59):
are just so fun to devour, incorrect though they may
be that they just make for a fun read.
Speaker 2 (03:12):
Intriguing to be sure, did the dinosaurs really get wiped
out by that asteroid?
Speaker 3 (03:18):
Possibly? The juries still out on certain aspects of that,
but it appears that they were mostly wiped out by
other things by the time the asteroid hit, and it's
quite possible that it just dealt a death blow to
the few that were still there.
Speaker 4 (03:38):
Exciting to be sure.
Speaker 2 (03:40):
And you're still a professor of zoology, aren't you at
the Facial University State.
Speaker 3 (03:47):
Yeah, that's correct, a Fatbelle State University and Fayetteville, North Carolina.
Speaker 4 (03:51):
Good for you. How long you've been doing.
Speaker 3 (03:53):
That since two thousand and seven?
Speaker 4 (03:57):
What got you there?
Speaker 3 (03:59):
A job opening? I think, I guess that's the short answer.
I was working as a professor in the biology department
at Lamar State College, Orange in southeastern Texas for four years.
But it's a great place to work. I loved it,
loved my colleagues, and there was an opening for a
(04:21):
zoology professor and that's that was right up my alley.
So I figured higher salary, a greater variety of course
work that I could teach, which makes it more fun.
And off we went. And also, North Carolina is where
most of the extended family live or is close to.
(04:41):
You know, I've got relatives in North and South Carolina
and Virginia, and that's a whole lot closer to them
than Texas.
Speaker 2 (04:49):
Was always thought dragons were myth. I'll chime with the
Kimodo dragon.
Speaker 3 (04:57):
Of course, you're partly right about dragons being myth, and
yet yet they're not a very cool thing. Is The
word dragon comes from the Latin draco and Greek racon,
and these words to the ancients meant serpent and serpents
are real, snakes are real. The ancients had kind of
(05:20):
like we do two different words. What we say snake
informally and serpent formally for if we're trying to be
poetic or or other formal situations. Likewise, the ancient Greeks
said opis for informal, an informal way to say snake,
and then racon was the formal way. That's what you
(05:42):
see in the poetry and in the myths. And the
Romans did this the same thing. They they said anguish
or serpents for as we would say snake, and then
draco as we would say serpent, and there were all
these stories and myths uh legends of serpents interacting with
(06:07):
people and with nature, and in the in the myths,
of course, they would use the formal term racon or draco.
And we see from the artwork that these animals in
the stories were in fact meant as snakes, because the
ancient Greeks and Romans they painted them as snakes, they
(06:27):
sculpted them as snakes. And it's not till the Middle
Ages that we see the dragon evolve into this monstrous
sort of thing with the feet and wings and did
the fire breathing and all that.
Speaker 2 (06:41):
Yeah, where did that come from?
Speaker 4 (06:42):
The wings? From the fire breathing.
Speaker 3 (06:46):
M The fire breathing was the first thing that was
the first change to be made. And by the third
century of the Christian era, Christian giographers, that is to
say that the people who writing the stories of the
saints were starting to add fantastic elements and we're kind
(07:12):
of modeling the way they did the stories around the
classical that is to say, the Greek and Roman way
of writing writing myths and legends. And one of the
things they used to add was a Saints encounter with
some serpent, often a talking serpent, and kind of using
(07:34):
a similar formula to the Greek and Roman myths. And
part of that formula is that the the serpent in
these stories very often emits venom, and well, venom burns,
as anyone who's ever been bitten by a venomous snake
can attest, and so it was associated with fire. Well
(07:55):
that the early Christian stories that used the the serpent
motif traded venom for fire. So it's not much of
a stretch in the ancient mindset to go from venom
spitting to fire spitting. And that is how Christianity invented
the fire breathing dragon. And when it comes to the
(08:17):
wings and feet, that happened later. And yet not when
it comes to the wings, because there were certain dragons
and certain myths that could fly. The Witch media had
a flying dragon, and the hero Tryptolemos, who taught agriculture
(08:41):
to humans, would spread it around by going from place
to place on this chariot that was drawn by flying dragons.
But the thing is that the flying in these serpents
was considered abnormal, that they were flying dragons in the
same way that pay I guess this was a flying horse.
(09:01):
In other words, that's not normal for a horse, you know.
So in the Middle Ages, though, wings became the norm
in dragons by way of artistic creativity, because it wasn't
through the stories that dragons became habitually winged. It was
(09:23):
an art first. There was a period in the eighth
century when English artists were putting these fantastic animals as
a background background decoration to various items. And the animal
(09:47):
would have kind of the head of a mammal, and
the feet that kind of kind of looked like lion pause,
and then the wings on the back, and then this
really long sinuous tail that sort of resembled a serpent tail.
And in the following century we see that sort of
(10:10):
beast being placed into roles where the literature would put
a dragon like versus a saint or versus the archangel Michael.
And and by the time this tenth century rolls around,
it's starting to become standard to put dragons with this
(10:31):
bodily form. So how the dragon got associated with this
fantastic animal that they the English were using as a
background decoration, I can't say, but that's apparently what happened,
or at least it's what it looks like to me.
Speaker 2 (10:47):
How did the garden of Eden become synonymous with the
devil the serpent?
Speaker 3 (10:53):
Ah, There's a good question, because in Genesis the devil
is not mentioned. So now early Christian writers were equating
the Eden serpent with Satan. And I have a feeling
(11:15):
it has something to do with the Book of Revelation,
because in Revelation Satan is described metaphorically as a serpent
and a dragon. By the way, the writer uses the
Greek ophis, which means snake, and then the racon on
the next line, which means serpent, and it calls him
(11:39):
at one point that old serpent or that old dragon.
And I think the Christian writers ran with this and went, oh, okay,
that must be the Eden serpent. I think that's probably
where the connection came in.
Speaker 2 (11:54):
Take away the flying wings, take away the fire breathing,
where dragons the real deal?
Speaker 3 (12:01):
Well, take away the wings and feed and take away
the fire, and what you've got left is a snake.
And yes, snakes are real, so in a sense, Greek
dragons are indeed real. And in fact, I used to
have a PowerPoint presentation that I would excuse me do
(12:24):
in libraries with that title, and you know, not explaining,
just saying Greek dragons are real and then hoping that
would draw draw people in.
Speaker 2 (12:35):
What about biblical monsters like Leviathon and things like that.
Speaker 3 (12:42):
Leviathan is a fun one. There were serpent myths long
before the word dragon was ever used in them, as
that is as far as we know, as far as
the recorded use of the word dragon, and in the
ancient Near East, some of this involved a creature who
(13:07):
was known as lo tan or Litan in the Canaanite
tongue and Leviathan in Hebrew, and we've anglicized that to Leviathan,
and the the ancient literature calls Leviathan a tanine, which
is Hebrew for serpent. And see the Hebrews, just like
(13:29):
the Greeks and Romans and English speakers today had you know,
the informal way to say snake, which was nahash in
Hebrew and in the formal way which was tanin, and
Leviathan is called both things in the Hebrew text of
the Bible. And the Leviathan's story is pretty pretty cool.
(13:53):
He battles the supreme deity, and of course the supreme
Deity puts him down like a rabid dog. And there's
a bit more to it. In the Book of Job,
Leviathan is said to emit fire from his mouth, and
this may have helped inspire the fire spitting in the
(14:17):
early Christian dragon stories. But see an ancient Hebrew, it
might not have been meant literally, because fire breathing was
an ancient Hebrew idiom that means intent to cause harm.
So even the deity himself, God himself was said to
breathe fire in the Psalms.
Speaker 2 (14:38):
What is the story about you when you were overseas
that you're always.
Speaker 4 (14:42):
Had eaten by a dragon?
Speaker 1 (14:45):
Oh?
Speaker 3 (14:45):
Yes, I did that. That was a fun day. The
ancient Romans used the word draco not just for snakes
and stories, but for real life pythons. Pythons were imported
from further south in Africa into the temples of Asclepios
(15:08):
and Alexandria. And because they always kept sacred snakes in
the temples of Asclepios, and the species that they used
in Greece was not present in Alexandria, so they had
to import whatever large species was there, and they got
the megal large ones of the pythons, so Draco became
(15:30):
equivalent to python for a time when Latin was the
was so common in the Mediterranean world. Anyhow, I grew
up in Liberia where there are pythons, and yes, one
tried to eat me once.
Speaker 4 (15:47):
Yeah how old are.
Speaker 3 (15:50):
Yes? I was eighteen. The thing is it did not
succeed because it was only about three and a half
feet long, and which makes the story less exciting, of course.
But what was going on was this was a python
that was in my care and a friend of mine
(16:13):
was hoping to use it for a science fair and
the goal was to try and feed it to cold
blooded things, knowing it wouldn't eat them, and then try
to feed it something warm blooded in front of the
crowd at the science fair to show to test the
(16:38):
hypothesis whether pythons prefer warm blooded to cold blooded prey.
So anyhow, I had the smell of bird on my
hands because I was getting the sacrificial bird ready for
the event, and I didn't wash my hands before transferring
Bloodthirsty that was his name, from one cage to the next.
(17:04):
And when I reached in, Bloodthirsty since the heat of
my hands, probably because they can do that, they've got
heat sits and pits on their faces, smelled the bird
and went home. Dinner's here and bloodthirsty just shot out
or wrapped around my wrist, and in no time I
could feel the constriction. It was oh, super fast, and
(17:27):
the constriction was super powerful. This snake had wrapped around
my neck numerous times just to be carried from here
to there gently. But this was not gentle. This was
an attempt to squeeze the life out of my wrist,
which it.
Speaker 2 (17:46):
Point.
Speaker 3 (17:47):
Yeah, they they when when they are about to constrict,
that's the first thing they do. They they pop at
you with their mouth open. They grab you at the
open mouth, and then if you are a small enough
animal to do this, then they roll with you and
it's the rolling that wraps them around you and then
they just squeeze. So anyhow, he kind of rolled himself
(18:11):
in mid air around my wrist and squeezed. It was
easy to flick him off because he was so small,
so the attempt only lasted a second or two. But still,
I'm one of the few people who can say a
python did try to eat me and I survived.
Speaker 4 (18:27):
If it were a ten footer, what would have happened.
Speaker 3 (18:29):
Oh, that would have gone a different way. It wouldn't
be It wouldn't have been as easy to flick a
ten footer off off my body, but it I mean,
given the size of me at age eighteen, I don't
think it would have succeeded, but I might have needed help.
Speaker 4 (18:46):
I'd be interviewing the python right about now about the
little kiddy.
Speaker 3 (18:49):
Eight you might, yes, which which might even be more interesting.
Speaker 1 (18:54):
Listen to more Coast to Coast AM every weeknight at
one am Eastern, and go to co to Coast a
m dot com for more
Now here's a highlight from Coast to Coast AM on iHeartRadio.
Speaker 2 (00:04):
And welcome back to Coast to Coast George Nori with you.
Philip Center with us. He's a teacher, Orthodox Christian theologist.
Philip has published one hundred and three peered reviewed research
articles to date, with research specializing in paleontology with an
emphasis on dinosaurs, zoology with an emphasis on reptiles, and
(00:26):
an investigation of the Young Earth. Philip, I'm looking forward
to this, welcome to the show.
Speaker 3 (00:32):
Thank you.
Speaker 4 (00:34):
Tell me about the book?
Speaker 3 (00:36):
Oh well, the title sums it up pretty well, the
real story of dinosaurs and dragons, because the fake story
is out there, promoted by answers in Genesis and other
anti evolution organizations, and the fake story has been given
(00:56):
a lot of credence in certain circles. And I would
like to get of you the real story.
Speaker 4 (01:01):
We'll get to that.
Speaker 2 (01:02):
When you were a little boy, did you have these
rubber little dinosaurs.
Speaker 3 (01:08):
The plastic but yes, yes, I got a set of
those for the fifth birthday and the love of them
just never stopped.
Speaker 4 (01:16):
Same with me.
Speaker 2 (01:16):
I love the baranasaurces, the Tyrannosaurus rexes. They were just fantastic,
weren't they?
Speaker 3 (01:22):
Yes, indeed, kids loved monsters and these are real ones.
Speaker 4 (01:26):
Have you ever been to the Smithsonian many times?
Speaker 3 (01:30):
In fact, I was there just recently conducting some research.
Speaker 4 (01:36):
They've got some great structures there, don't they.
Speaker 3 (01:39):
That they do, and so many really good displays, and
you'd be amazed how much of the good stuff is
off display.
Speaker 4 (01:46):
What led you to write the book on dinosaurs and Dragons?
Speaker 3 (01:51):
Well, one of my comparative anatomy students made a statement
in class that I just floored me. We were mentioning evolution,
and he came out with, I think evolution as a hoax.
And I almost didn't know how to respond to this
(02:13):
because this was a senior in college, and I thought,
how is it that a biology major makes it through
four years of college without knowing the evidence of evolution
to such a degree that it's obviously correct. And so
(02:36):
I began to look at the various arguments that the
anti evolution camp has come up with so that I
know how to answer things in class if stuff came up. Ultimately,
the book spun out of that because the dinosaur parts
of what answers in Genesis and so forth are promoting
(02:59):
are just so fun to devour, incorrect though they may
be that they just make for a fun read.
Speaker 2 (03:12):
Intriguing to be sure, did the dinosaurs really get wiped
out by that asteroid?
Speaker 3 (03:18):
Possibly? The juries still out on certain aspects of that,
but it appears that they were mostly wiped out by
other things by the time the asteroid hit, and it's
quite possible that it just dealt a death blow to
the few that were still there.
Speaker 4 (03:38):
Exciting to be sure.
Speaker 2 (03:40):
And you're still a professor of zoology, aren't you at
the Facial University State.
Speaker 3 (03:47):
Yeah, that's correct, a Fatbelle State University and Fayetteville, North Carolina.
Speaker 4 (03:51):
Good for you. How long you've been doing.
Speaker 3 (03:53):
That since two thousand and seven?
Speaker 4 (03:57):
What got you there?
Speaker 3 (03:59):
A job opening? I think, I guess that's the short answer.
I was working as a professor in the biology department
at Lamar State College, Orange in southeastern Texas for four years.
But it's a great place to work. I loved it,
loved my colleagues, and there was an opening for a
(04:21):
zoology professor and that's that was right up my alley.
So I figured higher salary, a greater variety of course
work that I could teach, which makes it more fun.
And off we went. And also, North Carolina is where
most of the extended family live or is close to.
(04:41):
You know, I've got relatives in North and South Carolina
and Virginia, and that's a whole lot closer to them
than Texas.
Speaker 2 (04:49):
Was always thought dragons were myth. I'll chime with the
Kimodo dragon.
Speaker 3 (04:57):
Of course, you're partly right about dragons being myth, and
yet yet they're not a very cool thing. Is The
word dragon comes from the Latin draco and Greek racon,
and these words to the ancients meant serpent and serpents
are real, snakes are real. The ancients had kind of
(05:20):
like we do two different words. What we say snake
informally and serpent formally for if we're trying to be
poetic or or other formal situations. Likewise, the ancient Greeks
said opis for informal, an informal way to say snake,
and then racon was the formal way. That's what you
(05:42):
see in the poetry and in the myths. And the
Romans did this the same thing. They they said anguish
or serpents for as we would say snake, and then
draco as we would say serpent, and there were all
these stories and myths uh legends of serpents interacting with
(06:07):
people and with nature, and in the in the myths,
of course, they would use the formal term racon or draco.
And we see from the artwork that these animals in
the stories were in fact meant as snakes, because the
ancient Greeks and Romans they painted them as snakes, they
(06:27):
sculpted them as snakes. And it's not till the Middle
Ages that we see the dragon evolve into this monstrous
sort of thing with the feet and wings and did
the fire breathing and all that.
Speaker 2 (06:41):
Yeah, where did that come from?
Speaker 4 (06:42):
The wings? From the fire breathing.
Speaker 3 (06:46):
M The fire breathing was the first thing that was
the first change to be made. And by the third
century of the Christian era, Christian giographers, that is to
say that the people who writing the stories of the
saints were starting to add fantastic elements and we're kind
(07:12):
of modeling the way they did the stories around the
classical that is to say, the Greek and Roman way
of writing writing myths and legends. And one of the
things they used to add was a Saints encounter with
some serpent, often a talking serpent, and kind of using
(07:34):
a similar formula to the Greek and Roman myths. And
part of that formula is that the the serpent in
these stories very often emits venom, and well, venom burns,
as anyone who's ever been bitten by a venomous snake
can attest, and so it was associated with fire. Well
(07:55):
that the early Christian stories that used the the serpent
motif traded venom for fire. So it's not much of
a stretch in the ancient mindset to go from venom
spitting to fire spitting. And that is how Christianity invented
the fire breathing dragon. And when it comes to the
(08:17):
wings and feet, that happened later. And yet not when
it comes to the wings, because there were certain dragons
and certain myths that could fly. The Witch media had
a flying dragon, and the hero Tryptolemos, who taught agriculture
(08:41):
to humans, would spread it around by going from place
to place on this chariot that was drawn by flying dragons.
But the thing is that the flying in these serpents
was considered abnormal, that they were flying dragons in the
same way that pay I guess this was a flying horse.
(09:01):
In other words, that's not normal for a horse, you know.
So in the Middle Ages, though, wings became the norm
in dragons by way of artistic creativity, because it wasn't
through the stories that dragons became habitually winged. It was
(09:23):
an art first. There was a period in the eighth
century when English artists were putting these fantastic animals as
a background background decoration to various items. And the animal
(09:47):
would have kind of the head of a mammal, and
the feet that kind of kind of looked like lion pause,
and then the wings on the back, and then this
really long sinuous tail that sort of resembled a serpent tail.
And in the following century we see that sort of
(10:10):
beast being placed into roles where the literature would put
a dragon like versus a saint or versus the archangel Michael.
And and by the time this tenth century rolls around,
it's starting to become standard to put dragons with this
(10:31):
bodily form. So how the dragon got associated with this
fantastic animal that they the English were using as a
background decoration, I can't say, but that's apparently what happened,
or at least it's what it looks like to me.
Speaker 2 (10:47):
How did the garden of Eden become synonymous with the
devil the serpent?
Speaker 3 (10:53):
Ah, There's a good question, because in Genesis the devil
is not mentioned. So now early Christian writers were equating
the Eden serpent with Satan. And I have a feeling
(11:15):
it has something to do with the Book of Revelation,
because in Revelation Satan is described metaphorically as a serpent
and a dragon. By the way, the writer uses the
Greek ophis, which means snake, and then the racon on
the next line, which means serpent, and it calls him
(11:39):
at one point that old serpent or that old dragon.
And I think the Christian writers ran with this and went, oh, okay,
that must be the Eden serpent. I think that's probably
where the connection came in.
Speaker 2 (11:54):
Take away the flying wings, take away the fire breathing,
where dragons the real deal?
Speaker 3 (12:01):
Well, take away the wings and feed and take away
the fire, and what you've got left is a snake.
And yes, snakes are real, so in a sense, Greek
dragons are indeed real. And in fact, I used to
have a PowerPoint presentation that I would excuse me do
(12:24):
in libraries with that title, and you know, not explaining,
just saying Greek dragons are real and then hoping that
would draw draw people in.
Speaker 2 (12:35):
What about biblical monsters like Leviathon and things like that.
Speaker 3 (12:42):
Leviathan is a fun one. There were serpent myths long
before the word dragon was ever used in them, as
that is as far as we know, as far as
the recorded use of the word dragon, and in the
ancient Near East, some of this involved a creature who
(13:07):
was known as lo tan or Litan in the Canaanite
tongue and Leviathan in Hebrew, and we've anglicized that to Leviathan,
and the the ancient literature calls Leviathan a tanine, which
is Hebrew for serpent. And see the Hebrews, just like
(13:29):
the Greeks and Romans and English speakers today had you know,
the informal way to say snake, which was nahash in
Hebrew and in the formal way which was tanin, and
Leviathan is called both things in the Hebrew text of
the Bible. And the Leviathan's story is pretty pretty cool.
(13:53):
He battles the supreme deity, and of course the supreme
Deity puts him down like a rabid dog. And there's
a bit more to it. In the Book of Job,
Leviathan is said to emit fire from his mouth, and
this may have helped inspire the fire spitting in the
(14:17):
early Christian dragon stories. But see an ancient Hebrew, it
might not have been meant literally, because fire breathing was
an ancient Hebrew idiom that means intent to cause harm.
So even the deity himself, God himself was said to
breathe fire in the Psalms.
Speaker 2 (14:38):
What is the story about you when you were overseas
that you're always.
Speaker 4 (14:42):
Had eaten by a dragon?
Speaker 1 (14:45):
Oh?
Speaker 3 (14:45):
Yes, I did that. That was a fun day. The
ancient Romans used the word draco not just for snakes
and stories, but for real life pythons. Pythons were imported
from further south in Africa into the temples of Asclepios
(15:08):
and Alexandria. And because they always kept sacred snakes in
the temples of Asclepios, and the species that they used
in Greece was not present in Alexandria, so they had
to import whatever large species was there, and they got
the megal large ones of the pythons, so Draco became
(15:30):
equivalent to python for a time when Latin was the
was so common in the Mediterranean world. Anyhow, I grew
up in Liberia where there are pythons, and yes, one
tried to eat me once.
Speaker 4 (15:47):
Yeah how old are.
Speaker 3 (15:50):
Yes? I was eighteen. The thing is it did not
succeed because it was only about three and a half
feet long, and which makes the story less exciting, of course.
But what was going on was this was a python
that was in my care and a friend of mine
(16:13):
was hoping to use it for a science fair and
the goal was to try and feed it to cold
blooded things, knowing it wouldn't eat them, and then try
to feed it something warm blooded in front of the
crowd at the science fair to show to test the
(16:38):
hypothesis whether pythons prefer warm blooded to cold blooded prey.
So anyhow, I had the smell of bird on my
hands because I was getting the sacrificial bird ready for
the event, and I didn't wash my hands before transferring
Bloodthirsty that was his name, from one cage to the next.
(17:04):
And when I reached in, Bloodthirsty since the heat of
my hands, probably because they can do that, they've got
heat sits and pits on their faces, smelled the bird
and went home. Dinner's here and bloodthirsty just shot out
or wrapped around my wrist, and in no time I
could feel the constriction. It was oh, super fast, and
(17:27):
the constriction was super powerful. This snake had wrapped around
my neck numerous times just to be carried from here
to there gently. But this was not gentle. This was
an attempt to squeeze the life out of my wrist,
which it.
Speaker 2 (17:46):
Point.
Speaker 3 (17:47):
Yeah, they they when when they are about to constrict,
that's the first thing they do. They they pop at
you with their mouth open. They grab you at the
open mouth, and then if you are a small enough
animal to do this, then they roll with you and
it's the rolling that wraps them around you and then
they just squeeze. So anyhow, he kind of rolled himself
(18:11):
in mid air around my wrist and squeezed. It was
easy to flick him off because he was so small,
so the attempt only lasted a second or two. But still,
I'm one of the few people who can say a
python did try to eat me and I survived.
Speaker 4 (18:27):
If it were a ten footer, what would have happened.
Speaker 3 (18:29):
Oh, that would have gone a different way. It wouldn't
be It wouldn't have been as easy to flick a
ten footer off off my body, but it I mean,
given the size of me at age eighteen, I don't
think it would have succeeded, but I might have needed help.
Speaker 4 (18:46):
I'd be interviewing the python right about now about the
little kiddy.
Speaker 3 (18:49):
Eight you might, yes, which which might even be more interesting.
Speaker 1 (18:54):
Listen to more Coast to Coast AM every weeknight at
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