WEBVTT 00:00:00.000 --> 00:00:04.480 Welcome to today's deep dive. We are looking 00:00:04.480 --> 00:00:07.519 at a stack of notes derived from a very concise, 00:00:07.679 --> 00:00:10.880 incredibly dense though. It's a Wikipedia article 00:00:10.880 --> 00:00:13.900 about a man named Joseph C. Rich. And our mission 00:00:13.900 --> 00:00:16.839 today, for you listening, is to go far beyond 00:00:16.839 --> 00:00:21.280 the dry dates and the formal titles of a standard 00:00:21.280 --> 00:00:24.120 historical biography. We really want to uncover 00:00:24.120 --> 00:00:27.890 how this one man's life perfectly encapsulates 00:00:27.890 --> 00:00:31.570 the wild, unpredictable, and frankly, bizarre 00:00:31.570 --> 00:00:33.950 evolution of the American West. It really is 00:00:33.950 --> 00:00:36.549 a perfect microcosm of that whole era. It is. 00:00:36.609 --> 00:00:39.329 Because think about the archetypes we associate 00:00:39.329 --> 00:00:42.689 with that time. You have the devout pioneer, 00:00:43.090 --> 00:00:45.909 the serious prosecuting attorney, the respected 00:00:45.909 --> 00:00:48.310 state senator. Well, very weighty, serious titles. 00:00:48.469 --> 00:00:50.649 Exactly. So how does a person holding all of 00:00:50.649 --> 00:00:53.189 those weighty titles... also become the father 00:00:53.189 --> 00:00:55.390 of a famous American monster legend. It's a great 00:00:55.390 --> 00:00:57.490 hook. Right. Okay, let's unpack this. We have 00:00:57.490 --> 00:00:59.130 to start at the beginning, rewinding all the 00:00:59.130 --> 00:01:01.969 way back to 1841. Yeah, so Joseph Colson Rich 00:01:01.969 --> 00:01:06.030 was born on January 16th, 1841 in Nauvoo, Illinois. 00:01:06.450 --> 00:01:09.069 He was the oldest son of Charles C. Rich and 00:01:09.069 --> 00:01:11.230 Sarah Dearman Peay. And they were converts, right? 00:01:11.310 --> 00:01:14.069 They were, yes. Converts to the Church of Jesus 00:01:14.069 --> 00:01:17.579 Christ of Latter -day Saints. And just looking 00:01:17.579 --> 00:01:21.180 at that year and that specific location, we know 00:01:21.180 --> 00:01:25.859 immediately that this child is born into an absolute 00:01:25.859 --> 00:01:28.760 crucible of historical momentum. Nauvoo in the 00:01:28.760 --> 00:01:31.540 early 1840s. It was a focal point of intense 00:01:31.540 --> 00:01:34.439 religious and social friction in America. Yeah, 00:01:34.500 --> 00:01:37.840 intense is a good word for it. Because by 1847, 00:01:38.040 --> 00:01:41.719 when Joseph is just six years old. His family 00:01:41.719 --> 00:01:44.040 is swept up in this massive movement. Right. 00:01:44.200 --> 00:01:46.319 They travel with the Mormon pioneers all the 00:01:46.319 --> 00:01:48.480 way from Nauvoo to the Salt Lake Valley. Just 00:01:48.480 --> 00:01:50.519 think about that for a second. At six years old. 00:01:50.760 --> 00:01:52.519 I know. Most children's biggest challenge at 00:01:52.519 --> 00:01:54.500 that age is like navigating a schoolyard. Or 00:01:54.500 --> 00:01:56.719 learning the basic rules of a household. Exactly. 00:01:57.099 --> 00:01:59.540 But Joseph's reality was navigating the American 00:01:59.540 --> 00:02:03.140 frontier during an unprecedented, totally untamed 00:02:03.140 --> 00:02:05.560 mass migration. Walking across the continent 00:02:05.560 --> 00:02:08.620 at that age. It completely rewires a child's 00:02:08.620 --> 00:02:11.379 baseline for what is considered normal. It has 00:02:11.379 --> 00:02:13.840 to. If we connect this to the bigger picture, 00:02:14.060 --> 00:02:16.599 we have to look at the logistical and psychological 00:02:16.599 --> 00:02:18.860 reality of that journey. This was a migration 00:02:18.860 --> 00:02:22.020 into the vast unknown. For a young boy to have 00:02:22.020 --> 00:02:25.159 those endless planes, the unpredictable weather, 00:02:25.360 --> 00:02:28.800 the creaking wagons, and just the sheer unmapped 00:02:28.800 --> 00:02:31.719 scale of the frontier as his primary classroom. 00:02:31.840 --> 00:02:34.599 His only classroom. Right. It fundamentally shapes 00:02:34.599 --> 00:02:37.360 his understanding of the world. A childhood like 00:02:37.360 --> 00:02:40.020 that teaches you very early on that civilization 00:02:40.020 --> 00:02:42.659 isn't something you inherit. It's something you 00:02:42.659 --> 00:02:45.719 have to physically build from the dirt up. Survival 00:02:45.719 --> 00:02:48.599 is an active daily pursuit. And the environment 00:02:48.599 --> 00:02:50.659 shaping him was heavily structured by religion 00:02:50.659 --> 00:02:53.180 as well, not just survival. Absolutely. Because 00:02:53.180 --> 00:02:55.000 two years after they arrive in the Salt Lake 00:02:55.000 --> 00:02:58.969 Valley in 1849, his father... Charles Rich becomes 00:02:58.969 --> 00:03:01.990 an apostle of the LDS Church. Which is huge. 00:03:02.310 --> 00:03:04.770 To understand the weight of that role, imagine 00:03:04.770 --> 00:03:07.150 being placed at the very top tier of leadership 00:03:07.150 --> 00:03:09.569 in a community that is entirely knit together 00:03:09.569 --> 00:03:12.310 by shared faith. And shared hardship. Exactly. 00:03:12.469 --> 00:03:16.490 An apostle in that specific era and setting isn't 00:03:16.490 --> 00:03:19.030 just a weekend spiritual leader. Right. It's 00:03:19.030 --> 00:03:21.270 not just giving sermons. Not at all. It is a 00:03:21.270 --> 00:03:24.229 position of immense practical authority. They 00:03:24.229 --> 00:03:26.449 were orchestrating the survival and expansion 00:03:26.449 --> 00:03:29.530 of thousands of people in a very hostile environment. 00:03:29.930 --> 00:03:32.979 So as the oldest son of an apostle. Joseph is 00:03:32.979 --> 00:03:35.759 growing up in the absolute epicenter of this 00:03:35.759 --> 00:03:37.919 movement. The pressure and expectation on his 00:03:37.919 --> 00:03:40.860 shoulders would be immense. Immense. His foundational 00:03:40.860 --> 00:03:44.300 years are built on duty, communal survival and 00:03:44.300 --> 00:03:46.919 a very strict religious hierarchy. Which is why 00:03:46.919 --> 00:03:49.460 you might expect a trajectory like that to produce 00:03:49.460 --> 00:03:52.629 someone who simply stays put. Yeah, it just tends 00:03:52.629 --> 00:03:54.669 to the local flock. Farms the Salt Lake Valley 00:03:54.669 --> 00:03:57.050 for the rest of his days. But our source material 00:03:57.050 --> 00:03:59.330 takes a very sharp turn here. It really does. 00:03:59.490 --> 00:04:04.669 In 1860. Yes, 1860. Joseph is 19 years old, and 00:04:04.669 --> 00:04:06.810 he travels across the globe to England and Wales 00:04:06.810 --> 00:04:09.569 as a missionary. He serves there from 1860 to 00:04:09.569 --> 00:04:13.469 1863, and he's working directly under his father, 00:04:13.569 --> 00:04:15.490 who was actually serving as the president of 00:04:15.490 --> 00:04:17.529 the European mission at the time. We should really 00:04:17.529 --> 00:04:19.930 pause and analyze the environmental contrast 00:04:19.930 --> 00:04:22.290 of this assignment. It's mind blowing. It is. 00:04:22.680 --> 00:04:25.259 You take a 19 -year -old raised in the newly 00:04:25.259 --> 00:04:28.259 settled, isolated, vast expanses of the American 00:04:28.259 --> 00:04:31.439 West. And you drop him directly into 1860s Great 00:04:31.439 --> 00:04:33.579 Britain. The absolute peak of the Industrial 00:04:33.579 --> 00:04:35.740 Revolution. Think about what that means. We are 00:04:35.740 --> 00:04:39.240 talking about millions of people. Sprawling factories. 00:04:39.819 --> 00:04:43.810 Dense urban cities. Cobblestone streets, global 00:04:43.810 --> 00:04:47.189 trade networks. He's seeing a fully established 00:04:47.189 --> 00:04:50.449 ancient civilization operating on a scale that 00:04:50.449 --> 00:04:53.410 is literally worlds apart from the quiet sagebrush 00:04:53.410 --> 00:04:56.569 of Utah. That kind of sensory overload, it has 00:04:56.569 --> 00:04:59.689 to broaden a young pioneer's worldview immensely. 00:04:59.889 --> 00:05:02.269 Oh, without a doubt. It exposes him to entirely 00:05:02.269 --> 00:05:04.910 different ways of organizing society, communicating 00:05:04.910 --> 00:05:07.750 and disseminating information. Right. He is stepping 00:05:07.750 --> 00:05:10.189 out of a singular insular frontier narrative 00:05:10.189 --> 00:05:12.509 and walking. straight into the global hub of 00:05:12.509 --> 00:05:15.129 industry and media. He sees how large and diverse 00:05:15.129 --> 00:05:17.649 the world actually is. How newspapers operate 00:05:17.649 --> 00:05:20.149 in a metropolis, how rumors spread in crowded 00:05:20.149 --> 00:05:22.990 streets, and critically, how a modern society 00:05:22.990 --> 00:05:25.250 entertains itself. But he doesn't stay in that 00:05:25.250 --> 00:05:29.449 global hub. No, he doesn't. In 1863, he returns 00:05:29.449 --> 00:05:32.269 to the Salt Lake Valley. And almost immediately, 00:05:32.649 --> 00:05:35.269 Brigham Young recruits Joseph and his father 00:05:35.269 --> 00:05:37.480 for a new assignment. They don't get much of 00:05:37.480 --> 00:05:39.819 a break. Not at all. They are sent to settle 00:05:39.819 --> 00:05:42.300 the Bear River Valley in the Idaho Territory. 00:05:42.379 --> 00:05:45.779 Talk about a severe whiplash transition. Seriously. 00:05:46.160 --> 00:05:49.240 He goes from the bustling, smog -filled streets 00:05:49.240 --> 00:05:52.300 of Victorian England right back to the edge of 00:05:52.300 --> 00:05:54.899 the map, sparing at an empty valley. The directive 00:05:54.899 --> 00:05:57.339 is essentially to build a functioning society 00:05:57.339 --> 00:06:00.740 from absolutely nothing again. And under his 00:06:00.740 --> 00:06:03.519 father's leadership, the settlers succeed. They 00:06:03.519 --> 00:06:05.800 end up founding the town of Paris, Idaho. You 00:06:05.800 --> 00:06:07.879 know, naming a settlement in the middle of the 00:06:07.879 --> 00:06:10.420 untamed Idaho territory, Paris. That's just a 00:06:10.420 --> 00:06:13.199 certain level of ambition. Ambition and perhaps 00:06:13.199 --> 00:06:16.000 a bit of humor. Yeah, definitely. And Joseph 00:06:16.000 --> 00:06:19.720 actively shaped this new civilization. The records 00:06:19.720 --> 00:06:23.259 note that by January 25th, 1867, he became a 00:06:23.259 --> 00:06:25.769 member of the council of 50. Which is a very 00:06:25.769 --> 00:06:28.629 significant milestone. To understand the Council 00:06:28.629 --> 00:06:31.649 of 50, you have to imagine a hybrid between a 00:06:31.649 --> 00:06:34.790 territorial legislature, a city council, and 00:06:34.790 --> 00:06:37.259 a religious steering committee. Right, because 00:06:37.259 --> 00:06:40.000 in early LDS settlements, the lines between church 00:06:40.000 --> 00:06:42.740 and civic state were virtually non -existent. 00:06:42.779 --> 00:06:46.220 Exactly. So admittance to this council cements 00:06:46.220 --> 00:06:48.959 his status. He is recognized as a foundational 00:06:48.959 --> 00:06:52.240 pillar and a principal lawmaker of this new community 00:06:52.240 --> 00:06:54.680 in his own right. He's no longer just operating 00:06:54.680 --> 00:06:57.560 in his father's shadow. No, he is actively governing 00:06:57.560 --> 00:07:00.000 the frontier. Okay, here's where it gets really 00:07:00.000 --> 00:07:02.319 interesting. This is my favorite part. We have 00:07:02.319 --> 00:07:05.560 a man who is a dedicated missionary. a pioneer 00:07:05.560 --> 00:07:08.339 town founder, and a member of a highly serious 00:07:08.339 --> 00:07:11.959 religious and civic council. A very serious resume. 00:07:12.360 --> 00:07:15.540 Then, in 1868, just a year after joining that 00:07:15.540 --> 00:07:18.420 council, Joseph submits an article to the Deseret 00:07:18.420 --> 00:07:20.560 News. Which is a major publication in the region. 00:07:20.779 --> 00:07:22.920 The contents of this article are arguably the 00:07:22.920 --> 00:07:25.160 most fascinating detail in our source notes. 00:07:25.279 --> 00:07:28.300 Oh, by far. In this piece, Joseph C. Rich claims 00:07:28.300 --> 00:07:31.639 that a group of settlers had seen monsters, plural, 00:07:31.779 --> 00:07:34.490 swimming in the waters of Bear Lake. Yes. And 00:07:34.490 --> 00:07:37.250 the Wikipedia article specifically cites this 00:07:37.250 --> 00:07:40.170 single piece of writing as the exact genesis 00:07:40.170 --> 00:07:43.470 of the popular enduring legend of the Bear Lake 00:07:43.470 --> 00:07:47.230 Monster. He invented a local monster myth out 00:07:47.230 --> 00:07:49.670 of thin air. Out of nowhere. What's fascinating 00:07:49.670 --> 00:07:52.490 here is how effectively this shatters the modern 00:07:52.490 --> 00:07:54.870 stereotypes we hold about 19th century pioneers. 00:07:55.170 --> 00:07:57.050 Yes, because we habitually view them through 00:07:57.050 --> 00:08:00.449 this rigid, sepia -toned lens. We picture them 00:08:00.449 --> 00:08:03.189 as incredibly stern, constantly toiling away. 00:08:03.670 --> 00:08:06.389 Consumed solely by survival doctrine and agricultural 00:08:06.389 --> 00:08:09.149 output. They usually look completely miserable 00:08:09.149 --> 00:08:11.329 and severe in those old tin -type photographs. 00:08:11.610 --> 00:08:12.870 Right, you don't look at those portraits and 00:08:12.870 --> 00:08:14.990 think, this guy loves it. a good prank. You really 00:08:14.990 --> 00:08:17.490 don't. Yet here we have a prominent community 00:08:17.490 --> 00:08:20.709 leader, a man sitting on the Council of 50, taking 00:08:20.709 --> 00:08:23.410 the time to write essentially a tabloid monster 00:08:23.410 --> 00:08:26.209 hoax. And he publishes it in a serious regional 00:08:26.209 --> 00:08:29.430 newspaper. And the execution is so flawless that 00:08:29.430 --> 00:08:31.769 it permanently embeds itself in the local folklore. 00:08:32.070 --> 00:08:35.169 It transitions from a newspaper column into a 00:08:35.169 --> 00:08:37.730 foundational part of the region's cultural identity. 00:08:38.049 --> 00:08:40.370 So what does this all mean for you, the listener? 00:08:40.879 --> 00:08:43.179 We talk about going viral today as if it's a 00:08:43.179 --> 00:08:46.320 completely modern phenomenon. Yeah, tied strictly 00:08:46.320 --> 00:08:49.059 to social media algorithms. But Joseph C. Rich 00:08:49.059 --> 00:08:52.960 managed to make a story go viral in 1868 using 00:08:52.960 --> 00:08:55.519 a local newspaper and just a fundamental understanding 00:08:55.519 --> 00:08:58.720 of human psychology. It demonstrates that human 00:08:58.720 --> 00:09:00.980 nature's love for a good myth hasn't changed 00:09:00.980 --> 00:09:03.610 at all. We are always drawn to the thrill of 00:09:03.610 --> 00:09:06.190 the unknown. The idea that something wild and 00:09:06.190 --> 00:09:08.970 unexplained is lurking just below the surface 00:09:08.970 --> 00:09:11.750 of our everyday environment. It highlights the 00:09:11.750 --> 00:09:13.950 absolute necessity of entertainment on the frontier, 00:09:14.090 --> 00:09:16.450 too. That's a great point. When you are constructing 00:09:16.450 --> 00:09:19.470 a town from scratch in the Idaho Territory, you 00:09:19.470 --> 00:09:21.490 don't have theaters. You don't have an expansive 00:09:21.490 --> 00:09:25.009 library of novels. You have grueling daily labor 00:09:25.009 --> 00:09:27.929 and immense isolation. You have to invent your 00:09:27.929 --> 00:09:30.929 own escapism. And Rich understood storytelling. 00:09:31.450 --> 00:09:33.730 his time in great britain likely exposed him 00:09:33.730 --> 00:09:37.090 to the sensationalized media of the era the penny 00:09:37.090 --> 00:09:39.970 dreadfuls or local european folklore regarding 00:09:39.970 --> 00:09:43.250 lake creatures right he took those concepts adapted 00:09:43.250 --> 00:09:46.149 them to his local geography and captured the 00:09:46.149 --> 00:09:48.669 public's imagination giving his isolated community 00:09:48.669 --> 00:09:50.789 something thrilling to talk about other than 00:09:50.789 --> 00:09:54.710 the winter harvest but then He drops this massive 00:09:54.710 --> 00:09:57.669 piece of folklore into the cultural bloodstream. 00:09:57.789 --> 00:09:59.990 And he doesn't parlay that into becoming a full 00:09:59.990 --> 00:10:02.350 -time fiction writer or a traveling showman. 00:10:02.429 --> 00:10:05.330 No, he pivots straight back into the most structured, 00:10:05.450 --> 00:10:08.190 serious professions imaginable. Law and politics. 00:10:08.470 --> 00:10:10.750 The source notes outline a remarkably extensive 00:10:10.750 --> 00:10:14.309 political career that follows this event. Operating 00:10:14.309 --> 00:10:17.070 as a Democrat, Rich was twice elected to the 00:10:17.070 --> 00:10:19.649 Idaho Territorial Legislature representing Bear 00:10:19.649 --> 00:10:21.870 Lake County. And he also stepped into the role 00:10:21.870 --> 00:10:23.529 of the county's president. prosecuting attorney. 00:10:23.970 --> 00:10:27.350 The man who invented a lake monster hoax is standing 00:10:27.350 --> 00:10:29.950 in a courtroom prosecuting the law. It's wild. 00:10:30.470 --> 00:10:32.950 And his influence continues to scale up rapidly. 00:10:33.250 --> 00:10:36.490 In 1894, he presides over the Democratic Party's 00:10:36.490 --> 00:10:40.049 Idaho State Convention. Then in 1896, he's elected 00:10:40.049 --> 00:10:42.860 to the Idaho Senate. And the climax of his career 00:10:42.860 --> 00:10:46.279 arrives in 1898 when he becomes the judge of 00:10:46.279 --> 00:10:48.980 Idaho's 5th Judicial District. This raises an 00:10:48.980 --> 00:10:51.759 important question. Yeah. How do we reconcile 00:10:51.759 --> 00:10:55.440 the author of a literal monster hoax with the 00:10:55.440 --> 00:10:58.399 solemn weighty duties of a district judge? Quite 00:10:58.399 --> 00:11:00.519 the contrast. It illustrates the dual nature 00:11:00.519 --> 00:11:03.559 of the American West during this specific transitional 00:11:03.559 --> 00:11:06.559 period. It's almost like two completely distinct 00:11:06.559 --> 00:11:09.120 environments existing in the exact same physical 00:11:09.120 --> 00:11:12.340 space. Yeah. operated by a few decades. It truly 00:11:12.340 --> 00:11:15.279 was. On one hand, the early West was a blank 00:11:15.279 --> 00:11:18.519 canvas. It was a wild, isolated frontier where 00:11:18.519 --> 00:11:20.480 you had to invent everything from your infrastructure 00:11:20.480 --> 00:11:23.379 to your local legends just to sustain the community 00:11:23.379 --> 00:11:25.980 spirit. To keep the isolation at bay. Exactly. 00:11:26.570 --> 00:11:29.330 But as the decades passed, that wild frontier 00:11:29.330 --> 00:11:32.090 rapidly matured. It required structure, complex 00:11:32.090 --> 00:11:34.330 legislation, statehood, and formal governance. 00:11:34.690 --> 00:11:37.870 And Joseph C. Rich embodied both eras. He possessed 00:11:37.870 --> 00:11:40.149 the imagination to write the campfire stories 00:11:40.149 --> 00:11:42.509 and the intellectual rigor to write the legislation 00:11:42.509 --> 00:11:45.370 and sit on the judge's bench. He was laying down 00:11:45.370 --> 00:11:47.590 the literal and legal roads of the territory 00:11:47.590 --> 00:11:50.970 while simultaneously supplying the myths that 00:11:50.970 --> 00:11:52.809 people would tell each other while traveling 00:11:52.809 --> 00:11:55.070 down those roads. That's a really poetic way 00:11:55.070 --> 00:11:57.740 to put it. Thanks. To round out his personal 00:11:57.740 --> 00:12:01.700 timeline, the sources note that in 1886, he married 00:12:01.700 --> 00:12:04.340 Annalisa Hunter. She was the daughter of Edward 00:12:04.340 --> 00:12:07.559 Hunter, another prominent LDS leader. Which further 00:12:07.559 --> 00:12:09.840 entrenched him in the leadership fabric of his 00:12:09.840 --> 00:12:12.740 community. Joseph eventually passes away on October 00:12:12.740 --> 00:12:17.659 17, 1908, in Centerville, Utah. At the age of 00:12:17.659 --> 00:12:20.639 67. Yes. And he is buried back in Paris, Idaho, 00:12:20.899 --> 00:12:23.220 the very town he helped pull out of the dirt. 00:12:23.559 --> 00:12:28.759 Looking at his life from 1841 to 1908, you see 00:12:28.759 --> 00:12:31.360 a man who never stopped adapting. He wasn't just 00:12:31.360 --> 00:12:33.879 reacting to the changing world around him, he 00:12:33.879 --> 00:12:36.500 was actively architecting it. Let's look back 00:12:36.500 --> 00:12:39.100 at the incredible arc we've covered today. We 00:12:39.100 --> 00:12:41.539 started with a six -year -old boy walking across 00:12:41.539 --> 00:12:45.629 the harsh American plains in 1847. We followed 00:12:45.629 --> 00:12:47.909 him as a 19 -year -old navigating the industrial 00:12:47.909 --> 00:12:50.809 density of England. And watched him return to 00:12:50.809 --> 00:12:54.009 become a founding settler of Paris, Idaho. We 00:12:54.009 --> 00:12:57.429 saw his playful, imaginative side single -handedly 00:12:57.429 --> 00:12:59.629 birth the legend of the Bear Lake Monster in 00:12:59.629 --> 00:13:02.720 1868. And we traced his final evolution into 00:13:02.720 --> 00:13:05.220 a respected state senator and a district judge, 00:13:05.360 --> 00:13:07.759 shaping the formal laws of his state. When we 00:13:07.759 --> 00:13:10.779 consume history, we have a tendency to view historical 00:13:10.779 --> 00:13:13.799 figures as monolithic characters. We really do. 00:13:13.879 --> 00:13:16.259 We categorize them neatly into boxes. The strict 00:13:16.259 --> 00:13:19.940 religious pioneer, the serious politician, the 00:13:19.940 --> 00:13:23.000 stoic frontiersman. Joseph C. Rich's creation 00:13:23.000 --> 00:13:26.059 of the Bear Lake Monster completely disrupts 00:13:26.059 --> 00:13:28.610 that neat categorization. It serves as a brilliant 00:13:28.610 --> 00:13:30.909 reminder that these early settlers possess vivid 00:13:30.909 --> 00:13:33.889 imaginations, a sharp sense of humor, and a genuine 00:13:33.889 --> 00:13:36.169 flair for the dramatic. It leaves you wondering 00:13:36.169 --> 00:13:38.789 as we dig through other seemingly serious historical 00:13:38.789 --> 00:13:41.750 archives and 19th century newspapers. What other 00:13:41.750 --> 00:13:44.210 strictly accepted historical records or local 00:13:44.210 --> 00:13:46.710 facts are actually just a pioneer having a bit 00:13:46.710 --> 00:13:48.809 of fun with the local printing press? I love 00:13:48.809 --> 00:13:51.350 that thought. I will definitely be reading historical 00:13:51.350 --> 00:13:54.070 accounts with a much more skeptical and amused 00:13:54.070 --> 00:13:56.769 eye from now on. Thank you to our listener for 00:13:56.769 --> 00:13:58.850 providing such a rich source. And thank you for 00:13:58.850 --> 00:14:01.889 joining us on this deep dive. It's been an absolute 00:14:01.889 --> 00:14:04.710 blast unpacking the many lives of Joseph C. Rich 00:14:04.710 --> 00:14:07.190 with you today. Until next time, keep exploring 00:14:07.190 --> 00:14:08.370 the stories behind the history.