I have been doing fairly well with my migraines lately. The combination of Qulipta, a once-daily CGRP medicine (most CGRPs are monthly injections), and quarterly Botox injections seems to be a working pretty well. I’m a month away from my next set of injections, but I’d gone nearly a month without a major migraine before I had one begin on Monday. It was a rainy Monday, and my migraine began with the rain. Thankfully, I was not at work since I’d already taken the day off to go to Burlington for my audiology appointment. However, I ended up calling in sick to work yesterday because I woke up continuing to have a migraine that seemed to be getting worse the longer I was awake. My migraine isn’t completely gone, but I have some things I need to take care of at work that do not need to wait any longer. If my migraine doesn’t improve as the day goes on, I may have to leave early, but I am going to give it a try.
This will be a shortened week at work because I will be going in today and tomorrow, then I’m scheduled to work from home on Friday. Next week will also be a shortened week because of Thanksgiving. We’ll actually close at midday on Wednesday and have the rest of the week off.
O Wind, hast thou a sigh Robbed from her lips divine Upon this sunbright day— A token or a sign?
Oh, take me, Wind, into Thy confidence, and tell Me, whispering soft and low, The secrets of the dell.
Oh, teach me what it is The meadow flowers say As to and fro they nod Thro’ all the golden day.
Oh, hear, Wind of the South, And whispering softer yet, Unfold the story of The lone pine tree’s regret.
Oh, waft me echoes sweet That haunt the meadow glen— The scent of new-mown hay, And songs of harvest men;
The coolness of the sea And forest dark and deep— The soft reed notes of Pan, And bleat of straying sheep.
Oh, make me, Wind, to know The language of the bee— The burden of the wild Bird’s rapturous melody;
The password of the leaves Upon the cottonwood; And let me join them in Their mystic brotherhood.
About the Poem
Alexander Posey’s poem “To Wahilla Enhotulle” reflects themes of longing, love, and a deep connection to the natural world, which are often characteristic of his work as a Creek (Muscogee) poet. Posey, a Native American writer and journalist, often used his poetry to explore themes of identity, cultural heritage, and the spiritual connection of the natural landscape. The poem expresses a heartfelt yearning for Wahilla Enhotulle, who might represent a specific person or an idealized figure of love. The poet’s tone is deeply personal, blending admiration with a sense of melancholy, as if the connection to this figure is distant or unfulfilled.
Nature plays a significant role in the poem’s imagery, serving as a metaphor for the poet’s emotions and his cultural identity. Posey often drew upon the natural elements of the Creek homeland to anchor his reflections, and here nature may symbolize the enduring beauty and purity of Wahilla Enhotulle or their bond. While the poem’s primary focus is personal, it may also carry cultural undertones. As a Creek writer, Posey’s work often honors his heritage, and the name Wahilla Enhotulle itself evokes Creek linguistic roots, grounding the poem in his culture. There’s a wistful quality in the poem, as if the poet is reflecting on something fleeting—whether it be love, memory, or life itself. This theme resonates with the universal experience of cherishing moments that cannot last.
“To Wahilla Enhotulle” can be read as an ode to a beloved person or a representation of an ideal that feels just out of reach. The intertwining of personal affection with a reverence for nature reflects Posey’s deep spiritual connection to the world around him, rooted in his identity as both a poet and a Creek individual. The poem invites readers to contemplate love, beauty, and the way they endure, even amid change or loss.
Most often when we think of the removal of Native Americans from the Southeastern United States, the Cherokee Indians and the Trail of Tears is often the most dramatically remembered, but the Chickasaw, Choctaw, and Creek Indians also faced the hardships brought about by President Andrew Jackson’s administration passing the Indian Removal Act in 1830. The forced displacement of the Creek (Muscogee) people from their ancestral lands in the southeastern United States (modern-day Alabama, Georgia, and Florida) to designated Indian Territory in present-day Oklahoma adds a deeper meaning for “To Wahilla Enhotulle.” The removal process, often called the Trail of Tears, was marked by immense suffering, resistance, and loss. During the removal, thousands of Creek people were marched westward under harsh conditions, suffering from disease, starvation, and exposure. It is estimated that around 3,500 Creek people died during the journey.
The Creek removal was part of a broader pattern of dispossession and cultural disruption faced by Native American tribes. Despite the trauma of removal, the Creek Nation has endured, maintaining a vibrant culture and community in Oklahoma today. Despite the hardships, they established a new government and cultural institutions, preserving their traditions and identity. The history of removal remains a powerful reminder of the resilience of Indigenous peoples in the face of systemic oppression.
On a personal note, my great grandmother was a Creek Indian from Alabama. A small group of the Creek descendants stayed behind and settled largely in Escambia County, Alabama, where the federally recognized Poarch Band of Creek Indians has a reservation.
About the Poet
Alexander Posey (1873–1908) was a Creek (Muscogee) poet, journalist, humorist, and political figure, celebrated for his contributions to Native American literature and his advocacy for his people. Born near Eufaula in Indian Territory (modern-day Oklahoma), he was of mixed Creek and European descent. Posey was fluent in both Creek and English, which deeply influenced his literary voice.
He attended Bacone Indian University, where he honed his writing skills and developed a love for literature. Posey became a prominent journalist and the first Native American to own and edit a newspaper, the Eufaula Indian Journal. Through this platform, he addressed issues facing Native communities, including land allotment policies and the erosion of tribal sovereignty.
Posey is best known for his poetry, which blends themes of nature, love, and Creek heritage with a modern sensibility. His poems often reflect a deep connection to the natural world, as well as a sense of longing and melancholy. He also gained fame for his humorous “Fus Fixico” letters, satirical essays written in the voice of a fictional Creek elder, critiquing government policies and cultural assimilation.
Tragically, Posey died at the age of 35 in 1908, drowning in the North Canadian River. Despite his short life, his work continues to resonate as a significant contribution to American and Native American literature.
Veterans Day is a U.S. holiday observed annually on November 11 to honor and thank all military veterans for their service to the country. Originally called Armistice Day, it marked the end of World War I at 11 am on November 11, 1918. In 1954, it was renamed Veterans Day to recognize veterans of all wars and branches of service. In some countries, it was renamed Remembrance Day. Unlike Memorial Day, which honors those who died in military service, Veterans Day celebrates all who have served, both living and deceased. It’s a day to reflect on the sacrifices made by veterans to protect the freedoms and values of the United States. Today, we extend a special recognition to LGBTQ+ veterans who have made extraordinary sacrifices to protect our freedoms, often facing unique challenges and barriers along the way.
The military has historically been a challenging environment for LGBTQ+ service members, with policies like “Don’t Ask, Don’t Tell” (DADT) reminding us of a time when service members risked their careers—and even their freedom—by simply being open about their identities. The repeal of DADT in 2011 marked a significant step toward equality, but LGBTQ+ veterans have a longer history of service and sacrifice that deserves our recognition and respect.
LGBTQ+ veterans have served in every conflict in American history, often in silence, yet with a dedication to the mission and their comrades. Despite facing systemic discrimination, they have shown the same courage and commitment as their peers, contributing to our safety and national security. Their service is a testament to their resilience and a reminder of the strength that diversity brings to our armed forces.
Many LGBTQ+ veterans carry the additional burden of dealing with the consequences of historical discrimination. For some, this has meant fighting for proper benefits, receiving honorable discharges, or simply finding acknowledgment of their service. Thankfully, as awareness and support grow, resources are being created to help LGBTQ+ veterans access the care and recognition they deserve. These efforts are crucial as we work toward a future where all veterans are honored for their service, regardless of who they are.
Today, we honor LGBTQ+ veterans for their bravery, resilience, and sacrifice. They remind us that the pursuit of freedom and equality often requires courage not only on the battlefield but in everyday life. Let us continue to support and uplift LGBTQ+ veterans, ensuring they receive the honor, care, and respect they have always deserved.
Thank you to all LGBTQ+ veterans. Your service has made a difference, and your stories continue to inspire us all.
The relationship between Jonathan and David, as described in the Bible (primarily in 1 Samuel 18-20 and 2 Samuel 1), is one of deep emotional connection, loyalty, and love. While the Bible does not explicitly describe their relationship as romantic or sexual, some readers and scholars have speculated that their bond could be interpreted as a same-sex love story. Let’s explore the key aspects of their relationship and why some see it as a potential gay love story.
The Bible clearly portrays Jonathan and David as having a profound and intense bond. In 1 Samuel 18:1, it says that Jonathan loved David as his own soul, “Now when he had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul.” In 2 Samuel 1:26, after Jonathan’s death, David expresses his grief in a lament, saying, “I am distressed for you, my brother Jonathan; you have been very pleasant to me; your love to me was wonderful, surpassing the love of women.”
This description of love has led some readers to see a romantic or even homoerotic subtext, especially because David compares Jonathan’s love to the love he experienced with women, calling it “wonderful.” In ancient cultures, deep friendships between men were often expressed in highly affectionate and poetic terms, which may not imply a romantic relationship in the way we might interpret it today; however, in other ancient cultures there is not clear distinction between friendship and romantic love against men. In 7th century AD, Christians had a practice known as adelphopoiesis, a ceremony practiced in Eastern Christian tradition to unite together two people of the same sex ostensibly as siblings, but the practice closely resembled a marriage. The most notable of these couples was the Christian martyrs Saint Sergius and Saint Bacchus.
First Samuel 18:3 says, “Then Jonathan and David made a covenant, because he loved him as his own soul.” Here, Jonathan and David make a covenant, a formal agreement between two individuals that symbolized deep loyalty, commitment, and trust. The covenant they made suggests a profound and mutual bond, sealed with love and loyalty. Some scholars argue that this covenant could reflect a form of lifelong commitment that is similar to a romantic or marital bond. However, others view it more in the context of political and social alliances common in ancient Israel. Like adelphopoiesis in the early Christian tradition, historians debate the true nature of these types of covenants. Regardless of whether they were romantic or not, they would not have been openly recognized as romantic couplings.
Another part of their story that some interpret as romantic is found in 1 Samuel 20:41, which says, “As soon as the lad had gone, David arose from a place toward the south, fell on his face to the ground, and bowed down three times. And they kissed one another; and they wept together, but David more so.” When Jonathan and David part ways, they kissed and wept together, though David wept the most. In many cultures, particularly in the ancient Near East, kissing between men was a common gesture of friendship, respect, and loyalty even to this day. However, modern readers may see this as a more intimate, potentially romantic moment. We have to be careful of interpreting history through modern eyes.
Modern interpretations vary widely when it comes to Jonathan and David’s relationship. Some LGBTQ+ Jews and Christian, along with their allies, interpret their bond as a biblical example of same-sex love, providing a model of deep affection and emotional commitment between two men. This interpretation is often embraced by those seeking to find representations of LGBTQ+ relationships in scripture. On the other hand, many traditional interpretations understand Jonathan and David’s relationship as one of intense friendship, characterized by loyalty, shared faith, and mutual support during political upheaval. In this view, their love is seen as non-sexual but still profound, reflecting the deep bonds that could exist between friends in the ancient world. Even if it was non-sexual, the intimacy does not mean they were not romantically attached.
The story of Jonathan and David is rich in emotional language and affection, which can lead to different interpretations depending on one’s perspective. There is no explicit evidence in the biblical text that their relationship was sexual or romantic, but their deep love and commitment to each other leave room for readers, especially in modern times, to see possibilities for a romantic interpretation. Whether viewed as an intense friendship or as a potential same-sex love story, Jonathan and David’s relationship exemplifies loyalty, love, and devotion that transcends societal expectations. Regardless of whether it is seen through a lens of friendship or romantic love, their story is a source of reflection on love and connection.
The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness…
In the United States, the Fourth of July commemorates the ratification of the Declaration of Independence by the Second Continental Congress on July 4, 1776, establishing the United States of America. The Second Continental Congress declared that the Thirteen Colonies were no longer subject to the tyranny of British rule under King George III and were now united, free, and independent states.
Resistance to British rule began in 1765 with Parliament’s passage of the Stamp Act that became a catalyst for a group colonists to convene the Stamp Act Congress to articulate a response. Its “Declaration of Rights and Grievances” argued that taxation without representation violated their rights as Englishmen.
In 1767, tensions increased following the British Parliament’s passage of the Townshend Acts, a group of new taxes and regulations imposed on the thirteen colonies. In an effort to quell the mounting rebellion in the colonies, which was particularly severe in Massachusetts Bay Colony, King George III deployed troops to Boston. An altercation with these British troops resulted in the killing of five protesters in what became known as the Boston Massacre on March 5, 1770.
Tensions continued to rise with further taxes imposed on the colonists by Parliament resulting in various protests and boycotts, such as the Boston Tea Party on December 16, 1773. In 1775, King George III declared the Massachusetts Bay Colony to be in a state of open defiance and rebellion. In April 1775, the first battles at Lexington and Concord resulted in the first major military campaign of the American Revolution.
In July 1776, the Second Continental Congress denounced King George III as a tyrant who trampled the colonists’ rights as Englishmen, passed the Lee Resolution for national independence on July 2, and on July 4, 1776, adopted the Declaration of Independence, which embodied the political philosophies of liberalism and republicanism, rejected monarchy and aristocracy, and famously proclaimed that “all men are created equal.”
From that point on, men and women of the United States have fought and died to resist tyranny and authoritarianism. While the Declaration of Independence stated that “all men are created equal,” the United States have not always lived up to those ideals, but in each subsequent generation, Americans have worked towards making all men and women equal.
Sadly, the Republican Party has veered away from freedom into the realm of authoritarian rule. Because they have become the minority party in the United States, they have tried to curtail the rights of Americans in an effort to solidify their power under an oligarchy of the rich who have systematically begun brainwashing Americans with news media such as Fox News and Newsmax, bought Supreme Court justices and members of Congress, and have solidified seemingly wholeheartedly behind a bombastic buffoon who seems only able to spout lies and grievances.
We must continue to fight tyranny, oppression, discrimination, and authoritarianism at every turn. We cannot become complacent and allow wealth, greed, and hatred rule this nation. Furthermore, for all the people calling for President Biden to step aside and allow the Democrats to choose another nominee need to realize that it’s too late for a course correction and must consolidate behind Biden’s reelection campaign. If they change course now, I firmly believe it will irreparably damage any hopes of the presidency or Democratic gains in Congress. We have to support Biden with the same fervor as Republicans are supporting Trump.
It’s too late to change our minds now, but it needs to be a lesson that we need younger leadership in this country. Generation X needs to step up and replace the aging Baby Boomers. We need to learn our lesson. We will not be able to progress as a nation and continue to resist tyranny, if we don’t look to younger generations. We need to work to be a nation where allpeople are created and treated as equals.
LGBTQ+ Americans are especially at risk of losing hard fought gains for equality. Conservatives in this country are intensifying their plans to dismantle the framework that guarantees our freedoms. They are advocating to infuse the government with elements of their warped version of Christianity. They want to criminalize pornography, remove legal protections against discrimination based on sexual orientation and gender identity, and terminate diversity, equity, and inclusion programs.
In this Independence Day, we need to think about what freedom means to us. Is it the freedom to think for ourselves, be equal, and rejoice in our freedoms, or is it freedom from thinking independently, allowing for legally sanctioned inequality, and the celebration of tyranny. Do you want democracy or tyranny? It’s a simple choice. We must choose freedom!
Happy Independence Day, America! Let’s truly be the “land of the free and the brave.”
The Normandy landings were the landing operations and associated airborne operations on Tuesday, June 6, 1944 of the Allied invasion of Normandy in Operation Overlord during World War II. Codenamed Operation Neptune and often referred to as D-Day, it is the largest seaborne invasion in history. The operation began the liberation of France, and the rest of Western Europe, and laid the foundations of the Allied victory on the Western Front.
It’s more important than ever that we remember the sacrifices made to liberate Europe from the grips of fascism. While fascism in Spain and Portugal did not end with the Allied victory in Europe, it did end Italian and German fascism. With far right politicians are using violence, fear, and hatred to make political gains. Whether that is through outright lies and propaganda, changing to voting laws making it harder for people to vote, or passing laws to brainwash young minds by forbidding the teaching of history they disagree with, these right wing politicians are using the same tactics and rhetoric that led to the rise of fascism in Europe during the 1920s and 1930s. They completely ignore facts, twist the words of others, and believe laws only apply to other people.
During the Second World War, over 61 million soldiers and civilians died resisting fascism. We can’t allow fascist governments to gain control again. Remember the sacrifices made to liberate Europe. Remember the men who died in the largest seaborne invasion in history eighty years ago today.
For many of us, Memorial Day weekend is about cookouts, sales, watching fireworks, and fellowshipping with family and friends. However, this weekend is supposed to be about honoring those who made the ultimate sacrifice. They gave their lives serving in one of the branches of the U.S. Armed Forces. As a military historian working at a military college, I am very much aware of the sacrifices made every day by military personnel. Historically, LGBTQ+ soldiers have sacrificed even more. For most of the history of the U.S. military, LGBTQ+ soldiers had to be closeted because being “out” wasn’t acceptable. Being outed could have cost them their military career. Many LGBTQ+ soldiers kept their mouths shut and their business to themselves to protect themselves from harm and protect the nation.
In 1982, the U.S. military enacted a policy explicitly banning gay men and lesbians from their ranks. Before that, however, same-sex relations were criminalized and a cause for discharge. And in the early 1940s, it was classified as a mental illness, disqualifying gay men and lesbians from service. In 1993, the “don’t ask, don’t tell” policy (DADT) went into effect, allowing closeted LGBTQ+ soldiers to serve in the military. Under the policy, service members would not be asked about their sexual orientation but would be discharged for disclosing it.
Many LGBTQ+ soldiers were outed as gay or lesbian by fellow soldiers and not allowed to serve. Some soldiers were killed by their fellow comrades while on active duty. If you saw the 2003 film Soldier’s Girl, you are aware of U.S. Army infantry soldier PFC Barry Winchell who was murdered on July 6, 1999, by a fellow soldier for dating a transgender woman, Calpernia Addams. The murder became a point of reference in the ongoing DADT debate. Eighteen years after DADT was enacted, Congress repealed the policy, allowing openly gay, lesbian, and bisexual people to serve in the military.
Another barrier was lifted in 2013 when spousal and family benefits were extended to same sex married partners in the military. After ending temporarily in 2016, the ban on transgender individuals was again rescinded in 2021, allowing transgender individuals to enlist and serve in the armed forces. It’s been a long journey, but LGBTQ+ soldiers have always been part of the American military. In an era before gay marriage or open pride, military men fell in love, formed passionate friendships, and had same-sex encounters. Due to social and official discrimination, most of the stories of these LGBTQ+ soldiers have gone untold. One famous example was Baron Friedrich von Steuben, a Prussian military man hired by George Washington to whip the Continental Army into shape during the darkest days of the Revolutionary War. He was known for his bravery and the discipline and grit he brought to the American troops. Historians also believe he was gay—and served as an openly gay man in the military when sex between men was punished as a crime.
So, if you have never considered the LGBTQ+ service members who lost their lives to serve a country that didn’t respect them, you should. We shouldn’t take our freedom for granted. It comes with a price tag, and we all need to remember this. As we celebrate another Memorial Day weekend, please note this isn’t just another time to party. Today is a day set aside to remember those who have sacrificed their lives so that we may live and be free, fight against discrimination, and love who we want. These brave, unsung heroes sacrificed the truth of themselves. Let us never forget them.
Be safe, be conscious, be proud, and remember our fallen LGBTQ+ service members who died in times when being “out” wasn’t allowed. Thankfully, things seemed to have changed drastically in the U.S. military. LGBTQ+ service members are able to serve openly and without harassment. While acceptance of LGBTQ+ service members is a relatively new development in the military’s long history, the Department of Defense is committed to maintaining a strong force that reflects the nation’s diversity.
Prescott Townsend (1894-1973) was born into an old, wealthy Boston family. His mother was both a descendant of Myles Standish through her grandmother Susannah Perkins Staples (the sister of Yale Law School founder Seth Perkins Staples) and other Mayflower passengers, and the great-granddaughter of the American founding father Roger Sherman and his wife Rebecca Minot Prescott, through their son Roger Sherman, Jr. Townsend came out as a teenager, and his parents were accepting but told him to be cautious.
He attended the Volkman School, graduated in 1918 from Harvard University, and attended Harvard Law Schoolfor one year. He spent the summer of 1914 in logging camps in Montana and Idaho, and traveled to North Africa and the Soviet Union. After serving in World War I, Prescott lived in Paris for a time, becoming immersed in the bohemian culture of the era. He then “sought to establish an outpost of that culture” in his hometown of Boston and returned to Boston’s Beacon Hill neighborhood, where he began a relationship with theater producer Elliot Paul, with whom he founded the experimental Barn Theatre in 1922.
Paul introduced Townsend to numerous avant-garde creatives, including openly gay writer André Gide. Townsend operated speakeasies, restaurants, and theaters, cultivating a bohemian neighborhood on Beacon Hill’s Joy Street. He also spent time in Provincetown, where he became friendly with playwright Eugene O’Neill and other theater artists. He pioneered the popularity of A-frame houses, building several in Provincetown. He was later a founder of the Provincetown Playhouse, where the works of Eugene O’Neill were first performed.
Prescott was very happy to be a patron of the arts, and artists were very happy to take his money, However, the Great Depression ended all that.
By the 1930s, Prescott Townsend repeatedly addressed the Massachusetts legislature as an acknowledged homosexual man advocating for the repeal of sodomy legislation, urging the lawmakers “to legalize love.” He was indulged due to his family’s wealth and Boston Brahmin status, but he was ignored by lawmakers. While working at the shipyard during World War II, Townsend was arrested in 1943, for participating in an “unnatural and lascivious act.” He did not deny it, and was sentenced to eighteen months in the Massachusetts House of Corrections.
Shortly after, Prescott was officially stricken from both the New York and Boston Social Registers. In the 1950s, he held meetings at his home/bookstore, which he described as “the first social discussion of homosexuality in Boston.” In talks in Boston and Provincetown he promoted his “Snowflake Theory” of human personality and sexuality, stating that the human mind is like a snowflake in that no two are alike, and each has six opposing sides: I/You, He/She, Hit/Submit. He embraced a more in-your-face generation of activists in the late 1960s, marked by the uprising at New York City’s Stonewall Inn in 1969 and at age 76, he attended the first Pride parade in New York on the one-year anniversary of the Stonewall riots.
Toward the end of his life, his two remaining properties on the Hill were on its North Slope, traditionally the side where servants of patrician South Slope residents lived. He accommodated a motley collection of tenants, mostly young gay men, in an eight-unit building at 75 Phillips St. He always advocated for the outsider, the hippies, vagabonds, and runaway homeless queer youth his was a legacy of love, money and uplift.
Townsend died at age 78. He had, for years, been suffering from failing health brought on by Parkinson’s disease, and on May 23, 1973, his body was found in the Beacon Hill apartment of John Murray, who had been caring for him during the final years of his life. The police reported that “when we came in to take charge of the body, Mr. Townsend was found in a kneeling prayer position at his bedside.” Of his entire family, only one sister, a nephew and a great-nephew attended his memorial service at the Arlington Street Church.
Last June, I went to a weekend escape to Easton Mountain, a gay men’s retreat in Greenwich, NY. One of the activities was a Cernunnos Fire Ceremony. The Cernunnos Ceremony is meant to tap into the energy of the wild ones in the woods that is meant to encourage a person to be free and listen to natures rhythms as a way of healing and self-expression. Cernunnos dates back to the ancient Celtic religion practiced freely in pre-Roman Europe. The picture above is of a modern Cernunnos Fire Festival, which is often performed nude in an effort to break down all barriers between nature and the body.
Cernunnos was a Celtic god who represented nature, flora, fauna, and fertility. He is frequently depicted with antlers, seated cross-legged, and is associated with stags, horned serpents, dogs, and bulls. He is usually shown holding or wearing a torc and sometimes holding a bag of coins (or grain) and a cornucopia. Cernunnos may have been one of the inspirations for depictions of Satan in Christian art and hero figures in the medieval literature of Wales and Ireland.
Cernunnos was perhaps the most important deity in the Celtic religion if we consider the frequency he is represented in ancient Celtic art from Ireland to Romania. Contrary to what many New Age beliefs, few facts are known about the Celtic religion, because there are no surviving native records of their beliefs. Evidence about their religion is gleaned from archaeology, Greco-Roman accounts (some of them hostile and probably not well-informed), and literature from the early Christian period.
The name Cernunnos originated because of a single instance of the name, an inscription and image on the 1st-century CE Nautae Parisiaci monument (see the image in the upper right of the inner cauldron below). It is also true that there were other Celtic gods with horns whose significance and associations remain unknown. It is important to restate that so little is known of Cernunnos that it is possible we are entirely misinterpreting representations of him in Celtic art. As the historian J. MacKillop notes: “our knowledge of Cernunnos is so tenuous that he may not be a divinity at all but rather a shaman-like priest with antlers affixed to his head”
Gundestrup Cauldron
With global warming, dependency on technology, and even modesty, our connection to nature is often lost. As warmer weather is slowly returning to Vermont, I am hoping to have the chance to do more hiking this summer. I wasn’t able to do so last year because of the floods in Vermont that made the local hiking trails treacherous. Hopefully, this summer will be different. I’d love to be able to connect with nature more, and the exercise will be nice too.
When I saw this picture, I though he looked like a Vermonter, not a typical one (he doesn’t have a beard and he’s not wearing a flannel shirt), but maybe a preppy Vermonter. It’s the boots, socks, plaid blanket, and woodsy setting that made me think that. However, the model above, James Yates, is from England not Vermont. In Vermont he’d be known as a “flatlander,” much like I am. In Vermont, there are two types of people: woodchucks (native Vermonters) and flatlanders (everyone else).
Vermont Public radio have several different definitions and/origins for the term woodchuck to refer to Vermonters:
“In Vermont, the term woodchuck means someone who was born here.”
“…Second- or third-generation Vermonters.”
“Basically redneck or hillbilly…”“…A country person who, who literally chucked wood. I mean, they heated with wood.”
“Woodchuck is somebody that is very comfortable with machinery and guns and trucks.”
“Someone who, either real or perceived, has some sort of a relationship with the land.”
“…Grow their own food if they can, do their own plumbing, do their own wiring, do their own heating. In part because, well, when I first moved here, there wasn’t anyone else to do it.”
The term “flatlander” is easier to understand: Vermont is the Green Mountain State (Ver, from the French word for green, vert; and -mont from mountain.) Therefore, anyone not from Vermont is from flat land, though it’s a stretch as the Northeast has a lot of mountains.
If you’re wondering what an actual woodchuck is, it’s another name for a groundhog, of which, Vermont has plenty, and most people consider them a pest. I have several that live around my apartment. I see them quite regularly. So since today is Groundhog Day, (or maybe Woodchuck Day in Vermont) I thought I’d give you a little Vermont trivia.
Joe
The Closet Professor 