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Sorry guys, I’m really leaving you all hanging aren’t I? But I’m quite flattered that I haven’t lost most of my followers yet!
I’m doing a lot better keeping up with my youtube channel than I am my blog. So, hey, if you wanna watch and listen to me ramble for longer than necessary about stuff, feel free to subscribe to me there if you haven’t already!
Most of my time lately has been spent preparing for the January opening of my Etsy store. I’ve been setting up my mini workshop, taking classes at the local Tandy leather to freshen up old skills and learn some new, watching hundreds of youtube tutorials for ideas and inspiration, experimenting with possible designs and working out logistics for practical marketing.
I’ve pretty much narrowed down what will be my two primary journal styles. I will also be making dreamcatchers with tooled leather centers and possibly some more traditional ones too. I simply adore dreamcatchers and I had to fit them in somehow.
Because I don’t want to limit the future expansion of my product line and because I also don’t want to end up with a random mashup of unrelated stuff, I had to think long and hard about the marketing. I was struggling to figure out how to even tie dreamcatchers and journals together in a way that makes sense. Besides the obvious, but severely limiting dream-journal concept, including the dreamcatchers as part of an overall “leather craft” theme also doesn’t work incase I decide to create leather-free ones as well.
What I know is that I want all my designs to inspire people and to make dreamers out of them. That I even have this amazing opportunity to work full-time as an artisan is an amazing dream come true and I want to inspire others to follow their dreams too. Or to at least to not lose their childlike wonder for the world and all it’s possibilities. So I came up with the following tagline: “Whimsical crafts to inspire the dreamer in you.” I thought it was a clever way to keep “dreams” in there without limiting the definition. Most of my items will have witchy, pagan, or otherwise whimsical designs and themes.
Oh yeah, and sorry too that I’m taking so long to get those book reports posted. It will happen though. I promise!
I am not very good at freestyling my life. I need structure, I need routine, I need an instructional manual for just about everything. Okay, I don’t need it, I am known for some decently creative feats, but I don’t like to waste my time figuring out what has already been figured out. “Why fix something that isn’t broken?” is my motto. I like efficiency in everything I do. I am perfectly capable of figuring out some gadget without reading the manual, but why waste precious time when someone already figured it out for me?
This applies to my spiritual life as well. Yes, I realize that this is a strange place to apply such thinking, since spirituality these days is all about individuality. But I am what I am. I joined ADF because it provided me with the instruction-manual I needed to get started with my devotional work. However, I am not one to simply follow the instructions blindly. I also require logic. Yes, logic, even in the ostensibly illogical field of spirituality. I really, really want to just follow a devotional script from the ADF website and get on with my day. I want to honor my Gods and Ancestors, but I don’t want to spend all day figuring out how to do it. My time is short and valuable.
For the most part, I have been able to easily substitute logical alternatives to parts of ADF-style rituals that do not make sense to me. But sometimes, I come across a roadblock that holds me up longer than necessary. And I really mean that it holds me up. I will skip my devotionals for as long as I am stressing over some nit-picky aspect of my script that doesn’t suit me quite right. At the moment, I am held up by the whole Gatekeeper part of the ADF ritual.
For my earliest devotionals, I called on Hama (Heimdall) as my Gatekeeper. But it didn’t feel right. At first I thought maybe He wasn’t pleased with my offerings, then I considered that maybe He didn’t like being called on for such a trivial pursuit as my solitary devotionals. Not necessarily because he only cares about large group ritual, although this could be as well, but because he wasn’t one of my personal pantheon outside of my desire to call on him as Gatekeeper. So I decided instead to select a Gatekeeper with whom I already had a close relationship. Thunor was the obvious choice, being the God who has been with me the longest and has an interest in my life.
Thunor is, as far as my experience with him, friendly and very approachable. He doesn’t seem to mind that I call on him as Gatekeeper for every one of my devotionals, but I have started to feel like I am taking advantage of his generosity. He might be friendly, but he is still a God and I need to treat him with the respect he deserves as one.
Therefore, I have been considering my alternatives. I have considered that perhaps He leaves enough residual energy from his presence to hold me over for opening the Gates on my own until it is the day that he is patron of my devotional (which also happens to be the same day that I do a full COoR for all three Kindreds). I also considered that, according to ADF, we don’t absolutely need to open the Gates to be heard by the Kindreds, but communication is more effective if we do. The example provided on the ADF website compares calling out for help in an emergency with a ritual. The Kindreds can hear us clearly in the former, but “the connection to the [Them] is not always clear, strong, or efficient,” in the latter case. Besides this very black and white example, ADF is not particularly clear about when we can expect the spirit world to hear us and when it is best to open the Gates.
Some long-time druids reserve opening the Gates for full COoR rites, but don’t open them for daily devotionals. Does this mean we can assume the patron of a daily devotional can hear us clearly without the Gates? Perhaps the logic here is that, once one has built up a relationship with a deity, the channel of communication becomes strong enough to forego the Gates. If this is the case, then calling on a Gatekeeper would be needed for all daily devotionals until such relationships are built.
Well, alright then, I have more or less built up a relationship with my personal pantheon, so the above concern is moot. But the Gatekeeper’s only function isn’t only to open the Gates, it is also to act as guardian. This is indeed one of the other reasons I selected Thunor as my Gatekeeper. Now I am trying to figure out when I should need a guardian and when not. If I am not formally opening Gates for a devotional, do I need protection? What does it mean to communicate with a single deity and not open the Gates before hand? Is it a secure line of communication in this case? I am tentatively of the mind to believe that it is.
Problem almost solved. If I accept that my matrons and patrons can hear me without the Gates, then I only need a Gatekeeper for my full Kindreds devotional. But what if I don’t accept this? I’ve tossed around the idea of calling on an animal spirit as Gatekeeper instead of a deity. To be sure I am not waisting the time of a spirit who has much other work to do unrelated to me, I thought calling on my own totem animal would be appropriate rather than, say, the squirrel messenger that scurries up and down Eormensyll (Norse: Yggdrasil). Since Owl is also well known as a traveler between realms, this seemed like the perfect option at first. Then the details crept in to pester me. What would I offer to Owl in return for gatekeeping duties? Owls in nature only feast on fresh prey. It would be silly to offer Owl the same things I offer to the Gods. Perhaps a scented candle? ritual oil? Would my journeys with Owl during meditation count as a sort of offering? And does Owl really travel between all realms, or just between Earth and the Underworld? Barn Owls are primarily associated with contacting the dead. But my Owl is a Barred Owl. Does this make a difference? If I decide that the only simple devotional I might want extra protection for is the one I do for Hela, then Owl is a perfect choice. Even moreso since I don’t know that Thunor is the best choice for underworld communication.
So many questions to sort out, it causes me much stress! I just want to do my devotionals and be confident about them.
Our Own Druidry defines hospitality as,
Acting as both a gracious host and an appreciative guest, involving benevolence, friendliness, humor, and the honouring of “a gift for a gift.”
Merriam-Webster defines hospitality as,
generous and friendly treatment of visitors and guests.
There was a time in Indo-European history when a weary traveler could almost always trust that he would receive room and board at the nearest residence. Today, the idea of stopping for a rest at a stranger’s home is absurd. The cultural climate has changed significantly over the centuries as has the role of hospitality.
Most people we let into our homes are friends or casual acquaintances at the very least. We generally don’t need to be reminded to be hospitable to people we know. A true test of hospitality occurs when we are in a ghosti, or guest-host, relationship with a stranger. And in fact, it is said that the gods used to test hospitality by stopping by peoples’ homes in disguise.
Although we aren’t, nor should be, as quick to admit a complete stranger into our homes today as in times past, situations still arise when a ghosti relationship with a stranger is possible and reasonable. The service people we let into our homes, if only for short while, should be treated with hospitality. When a new person moves into the neighborhood, we can act as a host by bringing them a housewarming gift. We can also engage in a safety-conscious ghosti relationships with strangers by participating in the pay-it-forward method of hospitality. In this age of individuality, when communities are fragmented and neighbors don’t even know each other, hospitality is arguably the virtue we can most benefit from.
n.b. I have modified this essay from the original in order to reflect my current understanding of the virtue.
This Midsummer high day marks my one year anniversary with the Silver Branch Golden Horn grove and it is my eighth high day as a Dedicant. I have come a long way since I first showed up for public ritual a year ago, nervous, anxious, and entirely ungrounded. This year, I felt exceptionally grounded, which resulted in a more meaningful and pleasant experience than I have ever had previously.
We celebrated Midsummer on the Saturday before the solstice. It was a 100 ºF day, but the shade under our grove of trees made it bearable. Our patron and gatekeeper this high day was Heimdall. Although an unconventional choice of patron for this day, I thought it wonderful that we honored him outside of his usual gatekeeping duties. Because the June moon is known, among other names, as the strawberry moon, and because it would be full on the solstice, I made a personal offering of strawberry shortcake to Móna. The strawberries were extra special because they were my very first garden produce. they were tiny and I only had three in total, but I was proud of them nonetheless. I have been struggling to get a garden growing this year, so I also offered a strawberry to the nature spirits as a thank you for my first fruits this year.
The ritual, overall, went very well. Despite a few loud vehicles and seedy sorts hanging around in the park near us, we all felt a lot of positive energy raised during ritual. The Kindreds, too, were pleased, according to the omens. We asked the Shining Ones for a message about the upcoming summer season and received Raido, the rune of journeys both physical and spiritual. We asked the ancestors what lessons there were to learn at this time and received Elhaz, a rune we also received last time and one that calls for spiritual development. We asked the Nature spirits how we can live in harmony with them and received Ehwaz, the rune of trust and teamwork. All of these omens were interpreted as positive. In other good news, myself and fellow grove attendee Rae were admitted as official members of the grove on this day.
The summer solstice is known variably as Midsummer or Litha. As the longest day of the year, celebrations usually involve honoring a sun deity and building bonfires to represent the light and heat of the sun. It is also a popular tradition to gather herbs for medicinal and magical use, since they, like the sun, are thought to be at their most potent (Wodening, 112).
At Midsummer, the Earth is in full bloom, and green is the reigning color. Some believe this is when the Green Man, or Oak King, is at the height of his reign, while others believe the Holly King takes over at Midsummer. No matter which version of the myth you subscribe to, there is no denying the significance of the Green Man at Midsummer.
Similar to the spring and autumn cross-quarters, Midsummer is thought to be a time when the veil between the worlds in thin. But where the autumn cross-quarter is dedicated to the Dead and the spring cross-quarter to the witches, Midsummer is for the Fae. This may explain Shakespeare’s season of choice for his fairy-centric play, A Midsummer Night’s Dream.
Wodening, Swain. Path to the Gods: Anglo-Saxon Paganism for Beginners. Huntsville, MO: Wednesbury Shire, 2012. Print.
I began my nature awareness task by following Dangler’s advice to locate a special nature spot to visit regularly. I selected the nature preserve where I like to go jogging. It was an area I was already familiar with, but I hadn’t previously taken the time to really get in touch with the nature there. The nature-awareness activity forced me to explore the area outside of jogging, take note of the flora and fauna there and just experience the environment without my headphones on. This pursuit started out alright, but as soon as the weather became cold, I stopped going. I found it easier to visit my own back yard during the winter than I did the nature preserve. When the weather warmed up again, I explored a few other areas away from home and returned to my previously-selected spot a few times, but I found that my bond with the Earth Mother was strongest in my own yard. At the end of the day, the nature I found out and about in the city wasn’t much different from what I had at home already. Everything around here is still “city” no matter what natural-sounding title they give to the place. So I returned home and started forging a bond with the land spirits on my own land. I did a small land-bidding ritual and took up the task of gardening for the first time in my life. Even though only a few of my seeds sprouted and a cute baby rabbit ate most of my only kale plant, my time spent working the land has increased my bond with the Earth more than any other activity over the past year. The Oak tree I recently planted in my front yard is the most meaningful symbol of my new-found connection with the land. This weekend, I intend to purchase several starter plants for my garden in hopes that they work out better for me than starting from seeds. After all, my transplanted blackberry plant is still hanging in there. I have plans, when time and money allow, to make my own yard the natural retreat that I seek and which the city parks have denied me.
Questions from Dangler’s Through the Wheel of the Year:
1. Where does your trash go?
It goes to one of two landfills.
2. Are there options for recycling that you’re making use of? Why or why not?
I make use of my city’s single-stream recycling, which offers a major perk of convenience. I have struggled with pretty severe OCD-related anti-hoarding for much of my life. This results in a compulsive need to dispose of excess stuff in my environment as soon as possible. When recycling was a more obscure concept (i.e. no idea where to go, sorting confusion, not many people did it, etc), saving stuff to recycle until I could figure out where to go with it was nearly impossible. I tried, and during my better phases succeeded, but over all it became a huge source of stress. I especially struggled with cardboard boxes. Oh my word, those boxes. Once the internet took over as shopping-place-of-choice, boxes were everywhere all the time. And I threw them away. Then I would feel terribly guilty about not recycling them. The single-stream recycling program has alleviated so much of that anxiety.
I still struggle with items that can’t go in the curb-side bin — especially clothing. I am much better about this as of late, however. I keep my giveaway items in a bag to accumulate for as long as I can bear it, then I ask my husband to take it to a thrift store. Knowing that I can count on him to take my giveaways almost as soon as I ask alleviates much of my stress. I don’t have to worry about fitting it into my own schedule, which is usually what leads me to dump my unwanted stuff in the nearest trash bin. I know it sounds silly. When I am in a more stable state of mind, I can’t figure out what my problem is.
As for other forms of recycling that I make use of, I tried to recycle plastic bags for a while. Believe it or not, I was holding onto all the bags until I could take them to the nearest store to recycle. This was easier for me to handle than clothing recycling because I already make trips to the grocery store as part of my regular schedule. Unfortunately, my husband and I both noticed how much trash was mixed in with the bags at the place I usually went to. I doubt anyone takes the time to sort it out before recycling. I’ve also heard rumor that some retail stores don’t actually recycle the contents in bins labeled “recycle.” Even if I just went with it and hoped for the best, the bins were often overflowing when I went, so I couldn’t use them. I’m trying to figure out an alternative for the bag situation. I try not to use too many bags in the first place. I need to get better about bringing reusable bags with me to places. I do like to have some plastic bags on hand at home because I reuse them myself for various things. I should probably figure out alternatives for that as well, but you know – baby steps.
3. Are there steps you can take to help reduce the amount of refuse you create?
Besides what I already mentioned in question 2, yes, there is still so much I can do. I read stories about people who produce hardly any waste and I aspire to be one of them, but it’s a slow going process. I want to start composting and my husband is on board with that idea, so hopefully that will be my next eco-friendly step.
4. What happens to your wastewater?
It goes to a wastewater-treatment facility, where 95 percent of the pollutants are removed before being sent into the South Platte River.
5. What rivers are nearby? Do you have a connection to them? What sort of
The South Platte River is the major river of this area. A park near the river is one of a small handful of nature-spots in close proximity to me (i.e. within a 15 minute drive). I have taken walks by the river and filmed one of my recent youtube videos by it. My walks are usually pretty short because when it’s not too cold, there are too many bugs. I have yet to become familiar with all the seasons in the park and I am hoping to find just the right one to really appreciate the area without being too distracted by cold or bugs.
6. Describe the basic climate of your area. Is it often wet and rainy? Dry and
sunny? Wet and sunny? How has this affected the kinds of plants and
animals in the area?
Denver has a semi-arid climate and more sunny days than one would expect for a city near the Rocky Mountains. Apparently, we have enough sunny days to put Miami to shame. Incidentally, I remember sitting in a class last year when my professor remarked how the sun here is particularly obnoxious – that in no other place was she so blinded by it so often.
The most prevalent wildlife in the Denver-metro area includes geese, coyotes, and prairie dogs. The nature preserve where I go jogging is a coyote habitat and there are several open-space prairie dog habitats near by. Closer to the foothills, near Boulder, the diversity of wildlife increases. According to the city of Boulder website, there are 59 documented mammal species and 100 species of birds in the area.
7. What visible effects have humans had on the natural landscapes around
I am sure there are more sophisticated answers to this question than my own, but to me the answer is as simple as urbanization. Everything is city here. They could do so much more to make the parks in the area better retreats from the surrounding metropolis. There are too many industrial areas and boring open spaces with uninspiring views of even more city. Unless I go to the foothills near Boulder, there is no escaping the urban-industrial ambience.
8. Where do the winds usually come from? Are there different winds at
different times of the year?
The winds come primarily from the South except in April, they decide to mix it up and come from the North. :p
9. What major crops are grown in your region? Why are these particular crops
Hay, corn, wheat, sunflowers, potatoes, cabbage, onions, peaches, apples, and cantaloupe are the major crops in Colorado.
10. Where does your power come from (i.e. nuclear, solar, coal, gas, etc.)?
46% Coal, 24% Natural Gas, 12% Wind, 12% Nuclear, and the rest from an assortment of other sources.
I just finished watching the 7 part mini-series, Jonathan Strange and Mr. Norrell. If you haven’t seen it, you must! It’s based on Susanna Clarke’s novel of the same name. I haven’t read the book yet, but I intend to.
The story is set in an early 19th century England where magic is no longer practiced, or so everyone thinks. The two title characters, Mr. Norrell and Jonathan Strange, are practicing magicians who make it their mission to restore magic to England. Strange is briefly Norrell’s apprentice until the two part ways due to ideological differences.
Mr. Norrell has an impressive library of magical texts to which he is extremely attached.
He relies on these books for his magical practices and, although Jonathan Strange is prone to doing his own thing when it comes to magic,
even he can’t escape books entirely. He has to bring a whole trunk of them to the battlefront after joining the army as the King’s magician. Everything any magician could ever want or need to know is assumed to be in a book somewhere. Towards the end, when out-of-the-box thinking is called for, Mr. Norrell quite firmly asserts that he “can’t just make up magic.”
I have mentioned here and there in my musings that I am drawn to book magic. Yes, I get that doing your own thing sometimes can be empowering and lend to overall spiritual growth, but I am discouraged with all the negative press that book magic gets. As always, I find that I was born into the wrong era for fitting in. This is the age of the individualistic, self-empowered witch. The advice to “write your own spells,” “don’t rely on props,” and “just follow your intuition,” is everywhere. It’s in the memes that pop up on my Facebook news feed, it’s in the very books that I am not supposed to rely on, it’s in the blog posts of the more experienced witches whose advice I ought to be taking. It’s even in my most recent lesson from my Kitchen Witch course. My homework is to intuitively come up with my own correspondences (herbs, colors, etc) for all of the High Days.
Now don’t get me wrong, I enjoy going rogue from time to time. I am, in fact, looking forward to my correspondence project. But I have Mr. Norrell’s love for books. Books *are* magic, especially those written on the topic of magic and that contain pre-written spells or lists of correspondences. The words on the pages are magic via the power they accumulate each time a magician uses them. The way I feel when I imagine opening a very very old and dusty book of magic is one I can’t describe adequately. Of course, I have my own Grimoire and it will collect these same magical energies over time. But the energy of a communal spell book is even greater.
I spoke about this very topic in one of my recent YouTube videos:
Skip ahead to 7:55 for the relevant discussion.
This argument holds for prayer as well. Even moreso for prayers than for spells is an insistence on from-the-heart-only prayers. The best I can ever do when it comes to heart-felt correspondence is more along the lines of babbling than anything that resembles a prayer. And that’s fine. I talk to my Gods all the time. But when it comes to anything artistically written, I don’t have the talent. I’ve written a few things here or there, but it’s not something that comes to me naturally. My preference for pre-written prayers is based more on need than anything else. I was really happy to come across the following in support of pre-written prayers:
In many cases, this attitude [against set prayer] is, itself, not authentic. Neo-Paganism is cursed with a number of problems that have their roots in the childhood practices and beliefs of its members. Since they belong to a religion formed mainly of converts (a situation that is, fortunately, now changing), neo-Pagans have a bad tendency to react against their early religious background, which, in most cases, is Christianity. They seem to believe that Christianity is a religion of rote repetition, whereas Paganism is, by nature, spontaneous. This does both Christianity and Paganism a disservice. The repetition of a memorized prayer is not necessarily a mechanical thing. It involves a relationship between the pray-er, the prayer, and the one prayed to. This relationship is expressed through the words of a prayer, perhaps, but each prayer event is no more identical to those before than each performance of a particular piece of music is the same as another. Ancient Paganism, for its own part, had set prayers. The Rig Veda is a collection of prayers that acquired canonical status. In Pagan Rome, following set prayers was so important that an assistant with a prayer book stood next to priests, whispering the proper words to them. There is, thus, definitely a strong Pagan tradition of set prayers. And why shouldn’t there be? Our circumstances aren’t that much different from those of others— we mourn, feel gratitude, desire to praise, want to make requests. Why should each of us have to compose a prayer each time we need one? I happen to be good at writing prayers. I’m a lousy plumber. If there is a plumber out there who isn’t good at writing prayers, why shouldn’t we avail ourselves of each others’ talents? Most important of all, there are times when we want to pray, but words fail us. I think here of mourners at a Catholic funeral praying the rosary. Locked in their grief, they fix their minds on words they know by heart. They no longer need to think; they give themselves over to mourning and are comforted. It would be a shame for Pagans not to have the same gift.
Serith, Ceisiwr (2002-06-01). A Book of Pagan Prayer (pp. 65-67). Red Wheel Weiser. Kindle Edition.
So, I just want to say, yay books! #teambookmagicforever \(^^)/
First, a little update on my DP plans. When I started this work, I was still in graduate school. Because of my busy schedule, I postulated that I wouldn’t finish the DP within a year’s time. When I left graduate school, I thought I might be able to complete the DP by Lughnasadh. By this time, I had fallen off the track of Dangler’s Through the Wheel of the Year, though I referred to sections of it as they seemed relevant. Recently, I decided to look back through that guide book and weed out the weeks I either skipped or glossed over. I have now worked up a new weekly schedule that will have me giving my Dedicant Oath on Harvest Home. Even though completing by Lughnasadh is possible, I didn’t want to feel rushed. I also want time to engage more with the optional material in Dangler’s text.
Now that I am backtracking slightly, some of my posts will involve revisiting concepts rather than being introduced to them, such as this one on the ancestors.
The Dedicant Manual, Our Own Druidry includes helpful introductory kindred attunement work that I already did early on in my path, though I didn’t do a write up for the corresponding week in the guide book.
Before I started the DP I had almost no interest in my ancestors. I am ashamed to admit it, but it is what it is. When I thought of ancestors, I only thought a generation or two back. I thought of the early 20th century and how little interested I was in this time period. My disinterest in 20th century culture led me to a disinterest in my ancestors as well. I forgot to think of them as individuals, with their own hopes and dreams and personalities, some of which might match up with my own.
My mother is the genealogist in the family. She is and was always telling some family history story or another, and I used to pay little attention. My disinterest in the 20th century is only superseded by my disinterest in most of American history. When I heard my mother’s stories, all I heard was a generic version of an American history lesson.
I always felt bad for not paying attention. I knew it was wrong to pay no mind to my own family history. But I couldn’t, for the life of me, force myself to be interested. I can’t tell you exactly what has changed, but I am interested now. The DP and wishing to deepen my spiritual practice in general had something to do with it, but I was slowly opening up to my mother’s stories before I found ADF. Beginning the DP only motivated me to increase my focus on this new interest.
I will probably never be the genealogist that my mother is, but I have a new appreciation for my ancestors nonetheless. I still struggle with disconnect from time to time. Paying attention when the story is about an ancestor whose lifestyle is too unrelatable or undesirable to me takes some discipline. But that’s OK. I don’t need to feel a bond with every single ancestor. Some of them will feel closer to me than others. This is no different than our interactions with other humans in general, family or not.
My interest is definitely at it’s highest when my mother speaks of someone from the 18th or 19th century. Sometimes I wonder if my attraction to certain places or dates, when it transcends superficial curiosity, indicate a past life there. There are a select few places and time periods I feel so drawn to that I almost feel like I am in a dream currently and will wake up to return there. It’s not a desire, it’s a very uncomfortable feeling.
Since paying active attention to my mother, I have learned so many wonderful things about whom I am related to. I’ve always known that I am related to General Daniel Sickles, who donated his self-amputated leg to a museum, to the guy who invented the dishwasher but no one knows it because his company owned the idea, and to assorted Spanish and Italian pirates on my father’s side, but only because these were the stories repeated most often such that they had to stick in my head eventually.
Now, I actively seek out family history. I’ve learned that I do, in fact have an Icelandic ancestor. All along, I though I had absolutely no connections to the Nordic lands. I am the 37th great granddaughter of Gróa Þorsteinsdóttir, who married a Scottish Earl and thus ended my connection to Iceland. I am very very Scottish, from both my mothers and father’s sides. haha. I’m also related to the Polidori and Rosetti Families. In an old document from my great grandmother, it appears I am a direct descended of John Polidori, though I am aware he didn’t have children. The document isn’t so clear and some of the names don’t perfectly match the public records. I am descended from one of his nieces or nephews, most likely. For those of you who don’t know, John Polidori wrote The Vampyre and is credited with beginning the modern romanticized vampire genre.
In addition to learning the stories of my ancestors, I’m also beginning to collect their photographs, for those who have any. Here are a few of them:
Ireta is my maternal grandmother. She went by Lorraine, her middle name, which is also my middle name. I hardly knew her though. She had Alzheimers when I knew her and died when I was still very young.
My paternal great grandmother, Aurea. She used to make beautiful dolls, three of which I have.
My paternal grandmother Martha. She’s still with us, but this picture is too beautiful not to share. I spent much of my childhood with her and my grandfather. We are very close ❤
I am really happy to finally be forging connections with my ancestors and including them in my spiritual practice.