This is a compilation of videos taken of the blue heron that visits a local pond each year, throughout March and April of this year. The videos have been arranged to form a loose narrative.
I spent about fifteen minutes following a blue heron around a pond near my office this morning and making video clips, which I edited in iMovie. This is the finished product.
There’s been at least one, maybe multiple herons visiting the pond here for several years, but I’m not certain this is the same one I’ve encountered other times I took pictures or video. I believe there are at least two, maybe more, but they’re never here at the same time.
Charlotte Sanger sits on a tree stump in the middle of the forest, leans back, closes her eyes, and breathes in the cool air, listening to the sounds around her. The sun has been up for more than an hour, and Charlotte was here to witness it. She likes the woods, away from everyone and everything, and sometimes sits for hours, thinking, sometimes singing, writing, or interacting with whatever woodland creature happens to cross her path. She’s developed a talent for attracting animals, being very still and non-threatening, in essence, waiting for them to come to her. She’s not very imposing, just a shade under five and a half feet tall, thin but well-fed, with long, strawberry blonde hair that reaches down her back to below her waist and which she often braids to make it more manageable.
In school, Charlotte is known as Echo, because of her disorder which causes her to repeat back words and phrases said to her, accompanied by various facial ticks and contortions. Her brothers and sisters started out calling her that around the house when she was little, but now many of her classmates also derisively refer to her that way. Her friends still call her Charlotte, but they’re few and mostly kids she’s known since nursery school who’ve grown accustomed to her odd behavior.
Her teachers are often annoyed by her disorder at first, but come to realize she’s very intelligent and studious. Ms. Warner, a math teacher, on her first day dealing with Charlotte, quickly became frustrated with her constant repetition.
“Are you mocking me, Charlotte?”
“Mocking, mocking, mock—” Charlotte replied. “N-no ma’am, Ms. Warner.”
Some of the other kids told Ms. Warner, “She can’t help it. It’s what she does.”
“Perhaps you should come to the board and work out these equations.”
Charlotte complied and got them all right, which impressed Ms. Warner. By the following class, she’d read up on echolalia and afterward, gave Charlotte a wide berth in class.
While Charlotte has trouble speaking, she has no trouble singing and sings in the choir at church, where hers is considered one of the most beautiful voices among the members. Her older brother, Brian, who had been the choir director, realized that Charlotte could sing phrases she had trouble speaking and had been working with her to learn how to “sing” responses rather than say them. As a result, she often has a rhythmic cadence to her speech, similar to someone rapping and sometimes she slips into singing words or phrases. Even still, she finds it hard to communicate and often shies away from people. What she likes best about the woods is that she doesn’t have to talk to anyone, and the animals she encounters don’t judge how she communicates with them.
Brian had to leave town the previous year due to an incident most town folk refuse to discuss openly, though Charlotte still hears whispers around her church and school. It had something to do with Tad Williams, the pastor’s son, and while her mother never said what it was, Charlotte knows Brian well enough and pretty much guessed at what had happened. She heard Tad is taking special classes with Pastor Williams, to learn how to be a better husband and father, which pretty much confirms everything Charlotte suspects. Brian is her favorite brother, and has always been her protector, and Charlotte misses him terribly, but he told her before he left that if she wants, she can come live with him in Atlanta when she graduates. That’s now less than a year away.
She leans back on her hands and sings the lyrics to a new song she’s been writing to the tune of a song she learned from the radio. Brian was the one who added music to her lyrics, another reason she misses him. She clears her head of all concerns and allows her mind to wander, allowing thoughts to drift in and out without letting them occupy too much of her consciousness. Nearby, she has her notebook, where she can write down any poems, stories, or new lyrics that come to her. While she’s good at most subjects at school, her favorite is English, and her teacher, Mr. Maynard, encourages her creative abilities. She channels everything she wants to say into her writing, routinely filling notebooks and journals with her words.
Her thoughts are interrupted by the sound of pine straw and twigs crunching. Something big is coming toward her, and Charlotte opens her eyes, expecting to see a deer, or a large dog. Instead a young man trudges into the clearing, looking like he has no idea where he is or how he got there. He’s at least six feet tall and well-built, wearing gym shorts and a varsity T-shirt, and jogging shoes. His dark hair is curly, and he’s clean shaven. Charlotte recognizes him as Ned Branch, the captain of her high school football team, and the most popular guy in her school. He stands in the clearing a moment, as though trying to get his bearings, then turns toward Charlotte, and, seeing her, he smiles. She’s at a loss for words.
“Oh, hey,” he says. “I’m not lost anymore.” He considers this. “Unless you’re lost. Then I guess we both are.”
Charlotte still cannot find words, and struggles to contain the impulse to repeat what he says.
“Was that you singing?” Ned asks.
Charlotte nods with her lips pressed tightly together.
“You sound real good,” he says. Approaching her, he goes on, “Hi, I’m Ned.”
Charlotte opens her mouth to respond, but all that comes out is, “I’m Ned. N-Ned. Ned.” She grimaces. Half-singing, “I’m Charlotte. Pleased to meet you, Ned.”
“Hey, I know who you are. You’re that girl they call Echo, right?”
“Echo, echo —” Charlotte makes an effort to control herself. “S-some people call me that.”
“You don’t like it, do you?”
She shakes her head.
“Then I won’t call you that, okay? Why are you out here in the woods?”
Charlotte looks away from him. In a mixture of speech and song, she says, “I like it here. It’s quiet. No one’s around.”
“Nobody but me, right?”
“W-why are you here?”
Ned shrugs and leans against a tree. “Coach said it might be good to go running in the woods. Said it heightens our awareness or something like that. Of course, I forgot my phone with all my tunes on it.”
“It-it’s better to keep your ears open. Y-you can hear the forest sounds around you. The birds. The animals moving around.”
He nods. “Yeah, that’s a good idea. I wouldn’t want something sneaking upon me.” He strolls around the clearing. “What do you do out here all by yourself.”
“S-sing, write, think. S-sometimes I just listen.”
“Yeah, there is a lot of noise out here.”
“It’s the birds, mostly. S-sometimes squirrels. Sometimes other things. I thought you might be a deer at first.”
“That’d be something, wouldn’t it? What was the song you were singing?”
“J-just something I’m working on.”
“You wrote that?”
“The words. I d-don’t write music.”
“Can I hear it? I mean, I kind of already have, but can I hear more?”
Charlotte lowers her head. “If you want.”
“Sure.” Ned crouches down nearby.
Charlotte sings a few verses of her song, using the music from before. When she finishes, Ned claps. “You’re great. Have any others?”
Charlotte sings one she wrote with Brian. Ned seems to like it as well.
“You should get a recording contract. You’ve got a great voice.”
Ned rises and looks around. “You must know your way around out here.”
“Think you could show me?” he says. “I was running around for nearly an hour before I heard you.”
“S-sure. I can do that.” She gathers her things and puts them in her bag and rises. “W-want to see the lake?”
“There’s a lake? Sure.”
Charlotte takes the lead, guiding Ned along a trail. As they move along, she moves her head left and right slowly, as though she’s looking for something.
“What are you doing?” Ned asks.
A short way on, she stops and holds up her hand. She focuses on something to her right, then points. Ned looks, but doesn’t see anything at first. Suddenly, as if from out of nowhere, a deer appears, followed by two fawns. They wander around, nibbling on leaves and grass, before disappearing back into the woods.
“That was cool. I guess you do need to pay attention out here.”
They continue on until they arrive at the lake. Several ducks are on the shore, but as Charlotte and Ned approach, they start quacking and get into the water, swimming quickly toward the middle of the lake.
Charlotte and Ned sit on some rocks.
“This is nice,” he says. “I see why you like it out here.”
“Y-you’ve never been out here before?”
“No. I always played in the park downtown when I was a kid. Other than that, I’ve always been busy with practice and stuff. Plus I have to study a lot. I’m not doing all that great. Coach says if I can maintain my grades I could get a scholarship to UGA.”
“Y-you’re really good,” Charlotte says. “I thought we were going to lose that game last week but you threw that pass and brought us back.”
“Oh, I’m good. Coach says I’m the best QB he’s worked with but says football alone isn’t going to get me very far, not even in Georgia.”
“G-Georgia — Georgia,” Charlotte repeats.
“Why do you do that?” Ned asks. “I mean is there some medical explanation?”
“M-maybe. I’ve just always done it. Ever since I was little.”
“People at school tease you, right?”
“Tell you what. Next time kids at school start bothering you, let me know. I’ll stop ’em.”
Charlotte laughs. “Okay.”
They talk for more than an hour, then Charlotte leads Ned back to where he parked.
“Look me up on Monday,” he tells her. “Maybe you can help me with my homework.”
“Wh-what will your g-girlfriend say?”
“Cindy? She could use some help, too. Maybe you can teach us both something.”
A grey bird with a long tail lands on a bush nearby and begins singing.
“Mockingbird,” Ned says.
“A family of them lives in a bush in our back yard. They repeat sounds from all these other birds and create their own special songs out of them. Kind of like you.”
“Take care of yourself, Charlotte. See you Monday.”
He gets in his car and drives away.
Charlotte turns her attention to the mockingbird, listening as it sings its song.
While many might believe life on Earth would be simpler if we could all be brought together under a single, unifying philosophy, no one can come to any sort of agreement on what that should be. Every social, political, economic, and religious movement since the dawn of civilization has sought to unite people under a common set of beliefs, or economic system, or way of life. Utopian movements speak of such a time, when everyone finally agrees on a guiding set of principles as the end of history. This does not mean the end of human advancement, just the end of our struggles to find a system which best promotes that advancement.
Few can doubt that the old order is swiftly passing away and a new one is taking its place, but rather than controlling how the future will develop, I see people like the current administration in the US as a catalyst for finally destroying what’s left of the old ways of thinking. They’re the last gasp of the tribal mentality dying out. Once they and their cronies are done, it’s up to the enlightened throughout the world to pick up the pieces of what’s left and start over.
We are seeing, on the world stage, the beginnings of a global movement aimed at protecting the environment, insuring peace and prosperity for all, encouraging women and protecting them from such brutal practices as enforced marriage and genital mutilation, and respecting individual rights and beliefs. We need to take the initiative to insure that what develops promotes the goal of uplifting and empowering all people. Philosophies such as that of the Taliban, which holds that it’s okay to shoot a teenaged girl in the face for wanting an education, are so abhorrent that they deserve no place in the discussion, and humanity will be best served when such ideas are wiped from the face of the Earth.
Race, religion, politics, gender, national origin, sexual orientation, and socioeconomic status, are all used to exclude people. Remove these as barriers and we all have a seat at the table. The truth is constantly being revealed to us. It’s not written in any particular book nor does it come from any particular period of world history, but it’s always there, always speaking to us in everything that exists, and all that occurs. We should stop assuming any one set of beliefs should predominate and start embracing the uniqueness of each individual. In a universe of infinite possibilities, we exist. We should strive to make the most of this opportunity.
I was raised in a conservative Christian household, in an evangelical church, in the Southern United States, in the 60s and 70s. It’s doubtful anyone can tell me anything about Jesus I haven’t already heard. People ask when and why I lost my faith and my response is, I didn’t. I never really had any faith to lose. It’s easy to believe in a concept when one is only presented with a single point of view and simply accepts what one is told, and I did. People I respected and admired helped to form the basis for my initial “faith” and I had no reason to question what they told me. Once I started to scratch the surface, however, what I thought was my faith started to evaporate.
I have heard the explanations and the arguments in favor of a benevolent father figure watching over us, and I have rejected them. The universe is a vast and chaotic place which exhibits no signs of enforced order. I came to this conclusion totally on my own, of my own free will, and based on many observations with much study and contemplation on my part. My mind is my own and I take responsibility for the decisions I make. While I have read much on the subject from many diverse sources, I chose the lessons I took from those sources. I accept nothing at face value, and know that each person has his or her own perspectives, biases, thoughts, feelings, and limitations which color how he or she sees the world.
I believe all “holy” texts to be the work of the people, mostly men, who produced them, and were developed to serve a particular community at a particular time and place. According to the strictures of human nature, they are affected by the limitations and biases of those people. It’s dubious to accept a piece of literature as “the truth” when we are several thousand years removed from the original context in which it was written, and not reading it in its original format or language. What we call “The Bible”, for instance, has been edited and reedited throughout its existence and translated into languages that didn’t even exist at the time of its original conception. The translations with which we’re most familiar often come from translations of the original source material which has been lost to history. Faith in such a text means faith that every single individual or group who wrote, rewrote, edited, translated, or transcribed it always did so perfectly and without ulterior motives. Since humans are fallible, the work they produce cannot be without errors even if they believe it to be divinely inspired.
I believe that most creatures have some form of consciousness, but humans have developed a method of recognizing and documenting it. Anyone who has an animal in his or her household can attest to the fact that animals dream, and respond to those dreams. Do they recognize them as dreams, however? Humans do. We also have the capacity to examine the world around us and draw conclusions based on those observations. Despite this, we leave far too much to chance, hoping for a desired outcome, when, with a little ingenuity on our part, we could have more easily defined results. Science is one such method for insuring more predictable outcomes, yet many dismiss science or ignore its conclusions when they don’t match with a given set of beliefs.
If the conclusions of many contemporary religions are correct, then the only purpose for our lives on this Earth is to be tested to demonstrate our worthiness for entering heaven. Much like the Green Stamps my mother used to collect when I was a child, we’re storing up our thoughts and deeds in order to cash in when we get to the next world. To believe this, however, runs the risk of making life on this Earth totally meaningless in and of itself. I believe if we can train ourselves to live in the here and now, not focusing on some imagined future nor worrying about mistakes from the past, we may find a level of contentment we never before knew existed.
Some years ago, the Reader’s Digest caused quite a stir by issuing a condensed version of the Bible. Televangelists were up in arms, some going so far as to burn the book and calling for an all out boycott of the Reader’s Digest organization. Despite all the outrage, no one seems to care that there are numerous versions of the Protestant Bible, different translations, different interpretations, different concordances, each of which alters the meaning of the text, sometimes significantly. Many still view the authorized King James Bible as the official version, totally ignoring that it was based on Greek and Latin texts which may not have agreed with one another.
Marcion, an early Christian leader with Gnostic leanings, in the second century, made one of the first attempts at organizing a canonical version of the Bible. His list included mostly Gospels and Epistles and none of the Hebrew scriptures. While his version was never considered authoritative by the emerging Western Church, it served as the scripture for his congregations for several centuries, and Marcion is credited among those who began the discussions that led to the Christian canon being formalized. Thomas Jefferson compiled his own condensed version of the Bible that included the sayings of Jesus and rejected books such as Revelation, which he described as “the ravings of a maniac”.
Scholars agree that the earliest versions of most of the Gospels were written in Greek, a language neither Jesus nor his closest followers spoke or wrote. This would not have been unusual for the time, since only the most educated and specially-trained in society would have been able to write in Latin or Greek and most people spoke in the dialects common to the region in which they lived. Scholars have also noted many changes, transcription errors, and additions common among different texts of the same Gospel. Mark, for instance, in its familiar format, has sixteen lines added to the end of it that don’t appear in the earliest known versions, and once had a secret version that included extra lines, which was written about by early church fathers who considered it problematic but nonetheless regarded it as authoritative. The Gnostics claimed Mark had three versions, the commonly known version, the secret version, and an oral version Mark would only share directly with believers.
For many Christians in the United States, the English translation of the Protestant Bible is considered to be the inerrant word of God. This is despite the fact that the English language as we know it was not spoken by anyone when the material that made it into the Bible was being written and compiled. There is significant evidence to show that the works in the Bible are not rendered in their original form. One such example can be found in Richard Elliot Friedman’s work, The Hidden Book in the Bible, which recreates what Friedman has called the world’s first novel, that was chopped up and dispersed throughout the early books of the Old Testament. The Bible itself speaks of its incomplete nature, citing in Kings and Chronicles the very works on which these summaries are based and referring readers to them, and in other places, mentioning sources that are now lost to modern readers.
With any translation there are two problems to confront: comprehension, or, does the translator understand the material he or she is reading, and interpretation, is the translator accurately conveying what the material is saying. Translating from Spanish to Italian, for instance, may not yield many overt problems, because the languages are similar and come from the same root, Latin. Translating from Spanish into German will most likely pose more problems, since the languages have very little in common. Even so, the material being translated can have a huge impact on how successful the translation will be. A shipping list of common household items will likely be easier to translate than an epic poem, since objects are much easier to describe than ideas.
The task is compounded by cultural differences. People who live in a land-locked mountainous region are likely to have ideas and concepts that would be foreign to coastal, seafaring people, even if they speak the same language. If one is trying to convey a concept to someone unfamiliar with it, it’s helpful to have concepts with which to compare it, and it’s not always possible to find a reliable comparison. Perhaps the mountain dwellers have a word to describe the sound the wind makes as it rustles through the trees. Relaying that word to the seafarers will tell them what it means, but simply knowing the meaning would not convey the memories or sensations the mountain dwellers invoke when using it. Another example would be equating the Jewish concept of a Messiah, that is a ruler from the Davidic line of kings with the Pagan concept of the Christ, a dying and resurrected savior-king such as Attis.
The people who wrote and compiled the Bible lived in a much different world, under vastly different circumstances than we do. Ideas and concepts we take for granted would be as foreign to our ancestors as theirs would seem to us. We have their static words, but not how they used their language for day to day affairs, or to communicate important beliefs or rituals. Words can sometimes lose certain nuances when written rather that spoken, as anyone who has ever misread a text or Internet post can attest. Since many of the stories which comprise the Bible started out as oral folklore, how the storyteller told the story was often as important as the words being said. Describing a leader as “great” has a different meaning if the person saying it has a sarcastic edge to his or her voice and unless this delivery is recorded with the words, the meaning will be lost. Since we were not present to hear how these stories were told, we cannot be certain how they were intended. Finally, people in a culture can develop shorthand in communicating where they leave out concepts that are generally accepted in their society, assumptions a native would know without being told. Our society takes cars for granted. If we’re communicating with an isolated tribe in the Amazon which has mostly been shielded from modern technology, telling them we “drove” someplace won’t have much meaning for them.
One cannot claim the Bible is the inerrant word of God when there are multiple official versions of the Bible that are accepted as authoritative and which do not always agree with one another. If the Protestant Bible is the inerrant word of God, then how does one assess the Catholic Bible, which is older, contains more material, and which includes the Septuagint, which was the authoritative Greek translation of the Jewish scriptures for several centuries, up to and including the time of Jesus. While one can isolate portions of the Bible which may have sprung from what seemed to be divine inspiration, such as the Psalms, or Ecclesiastes, there are many more portions that exhibit obvious editorial oversight, such as the book of Judges, which constantly reminds its readers that the stories took place before Israel had a king. Mark is believed by most scholars to have been the first Gospel and was the basis for Matthew and Luke. In his Gospel, Matthew corrects instances where Mark erred, such as in relating the pronunciation of Jesus’ final words on the cross, or when Mark, not familiar with the geography of Judea, got place names wrong. Apparently the author of Matthew did not regard the author of Mark as infallible.
Isaac is almost a footnote in the history of Israel. He’s born; he’s almost sacrificed by his father; he marries Rebekah; he buries Abraham; he fathers Esau and Jacob; he almost gives Rebekah to Abimelek; he’s tricked into giving away Esau’s blessing to Jacob; then he reconciles with Jacob and dies, all in the span of a few chapters. Abraham’s story takes up most of Genesis 12-25, from the call of Abraham to his death. Isaac’s story overlaps Abraham’s in chapters 21-25 and by chapter 27, the story of Jacob is starting to overlap that of Isaac. By chapter 28, the focus of Genesis has shifted to Jacob, now on his way to his uncle Laban’s household, where many of his adventures will occur, and we only have a few mentions of Isaac from here on. The only story about Isaac that’s not tied to either Abraham or Jacob is Genesis 26, which is a verbatim retelling of the story of Abraham and Abimelek, from Genesis 20, but unlike his father, Isaac doesn’t get cattle or grazing rights out of the encounter. The incident with Abimelek adds nothing tangible to the story of Isaac, and seems to have been inserted simply to give Isaac an adventure of his own before skipping to the story of his son Jacob.
Even in stories where he’s featured, Isaac takes a secondary role. When YHWH tells Abraham to sacrifice Isaac (something that was never done with Ishmael, the oldest) it’s to test Abraham’s faith. Abraham accepts the request without question, which seems rather odd. Recall that in Genesis 18, when YHWH tells Abraham that Sodom and Gomorrah are to be destroyed, Abraham barters with YHWH to gain concessions for the denizens of those towns, yet here, YHWH is telling him to sacrifice the son he’s waited until his old age to have and Abraham seems totally okay with it. We’re not told how old Isaac is, but at one point, he speaks to Abraham, so he must be at least five or six years old, and maybe as old as eight or nine. Despite this, he doesn’t say anything when it becomes apparent Abraham is about to sacrifice him.
In the ancient world, whenever a town was founded, often the founder would sacrifice his oldest child, usually a son, to become the guardian spirit of the town. There’s a mention of this practice in 1 Kings 16:34, describing the rebuilding of Jericho. In this instance, however, Abraham is not founding a city, as he’s still depicted as a nomadic herder. There are clues to suggest that in the original legend, Abraham sacrificed Isaac, and this fact was altered by the author of Genesis, who was writing after human sacrifice had been abolished. The death of Sarah immediately follows the story of Abraham being tested, and the death of a son she had at an advanced age, combined with all the other factors working against her, might have been sufficiently stressful to hasten her end. If this is so, it placed quite a burden on the author of Genesis to account for an individual who wasn’t originally in the story line.
The solution seems to have been to make Isaac the conduit through which Abraham was connected to Jacob. Either that or there was a tradition among the tribes that Isaac was the father of Jacob but that they were somehow descended from Abraham, so the author of Genesis made the logical leap. In genealogy, it’s often a common error to attribute a child to a nearby family with a similar name. It’s also possible that then, as today, many different people claimed descent from Abraham with no rhyme or reason as to how and Isaac was used by the children of Israel to make their connection. Unlike Abraham, who started out as Abram, and Israel, who started out as Jacob, Isaac is not given a new name, signifying a covenant with YHWH. His “covenant” was through that of his father, and fulfilled by the descendants of his son.
In all probability, these stories are based on authentic legends about Isaac and Jacob, since they don’t show Jacob in the best light, being deceptive in taking his brother’s birthright and later in deceiving his uncle Laban (who pretty much deserved it) into giving away the best of the flock when they divided their assets. Most of the story of Abraham and his descendants through Jacob are part of the “hidden book” discovered by Richard Elliott Friedman in the pages of the Old Testament and chronicled in his work, The Hidden Book in the Bible.