Always Witcher & Forever Young

My mother is a Virginia beauty queen and my father is a Virginia cowboy wizard. Sabrina, my namesake, means "Legendary Patient Princess", "From the Border" or "White Rose" in most languages. My story is of a Princess, ReIncarnated as a Water Goddess who is meant to listen to the soul of the universe and save good people. 

Young Sabrina has become folklore over the course of time and inspired many artists, writers, musicians, etc. including:

The 1634 poem entitled "Comus" by John Milton, the 1954 classic Audrey Hepburn film, 1995 "Sabrina" film, 1976 Charlie's #1 Angel Sabrina Duncan, 1962 & 1998 "Sabrina The Teenage Witch" comics/television show series and most recently the 2018 "Chilling Adventures of Sabrina".

Legend has it, something is in the Virginia water. 



Though there are many interpretations of my truth allow me to tell you who I AM.

I am a HOPEFUL Visionary who is protected by God. #INGODWETRUST 

Young Spirit, Old Soul.

I share a birthday with Morgan Freeman, Heidi Klum, Alanis Morisette, Marilyn Monroe and Bringham Young.

Lover of Nature and Soul Food

A Need to Create Beauty.

I love to dance, sing, learn, laugh hearty & relax deeply.

I'm a big believer in listening to goosebumps.

Spiritual Phenomenal Woman.

Around The Way Girl.

Renaissance Woman.

Country Cosmopolitan.   

Good Energy.

I Believe in magic.

Living is a creative act on the way of grace.

Classically trained interdisciplinary artist.

32 Flavors and then some...

Poetry Manifested.

My roots run deep, as do my still waters. 


My Language is SOUL, RESPECT & GOODNESS ...(Pi)



"HOLY FAMILY", Watercolor, 8 x 11


Poems of Fancy II : Fairies: Elves: Sprites

The Nymph of the Severn

John Milton (1608 - 1674)

From "Comus"

The Plot of "Comus"

THERE is a gentle nymph not far from hence,
That with moist curb sways the smooth Severn stream.
Sabrina is her name, a virgin pure;
Whilom she was the daughter of Locrine,
That had the sceptre from his father Brute.         5
She, guiltless damsel, flying the mad pursuit
Of her enragéd step-dame Guendolen,
Commended her fair innocence to the flood,
That stayed her flight with his cross-flowing course.
The water-nymphs, that in the bottom played,         10
Held up their pearléd wrists and took her in,
Bearing her straight to aged Nereus’ hall;
Who, piteous of her woes, reared her lank head,
And gave her to his daughters to imbathe
In nectared lavers, strewed with asphodel:         15
And through the porch and inlet of each sense
Dropped in ambrosial oils, till she revived,
And underwent a quick immortal change,
Made goddess of the river: still she retains
Her maiden gentleness, and oft at eve         20
Visits the herds along the twilight meadows,
Helping all urchin blasts, and ill-luck signs
That the shrewd meddling elf delights to make,
Which she with precious vialled liquors heals:
For which the shepherds at their festivals         25
Carol her goodness loud in rustic lays,
And throw sweet garland wreaths into her stream
Of pansies, pinks, and gaudy daffodils:
And, as the old swain said, she can unlock
The clasping charm, and thaw the numbing spell,         30
If she be right invoked in warbled song;
For maidenhood she loves, and will be swift
To aid a virgin, such as was herself,
In hard-besetting need; this will I try,
And add the power of some adjuring verse.         35
  Sabrina fair,
    Listen where thou art sitting
  Under the glassy, cool, translucent wave,
    In twisted braids of lilies knitting
  The loose train of thy amber-dropping hair:         40
    Listen for dear honor’s sake,
    Goddess of the silver lake;
            Listen, and save!
  Listen, and appear to us,
  In name of great Oceanus;         45
  By the earth-shaking Neptune’s mace,
  And Tethys’ grave majestic pace;
  By hoary Nereus’ wrinkled look,
  And the Carpathian wizard’s hook;
  By scaly Triton’s winding shell,         50
  And old soothsaying Glaucus’ spell;
  By Leucothea’s lovely hands,
  And her son that rules the strands;
  By Thetis’ tinsel-slippered feet,
  And the songs of sirens sweet;         55
  By dead Parthenope’s dear tomb,
  And fair Ligea’s golden comb,
  Wherewith she sits on diamond rocks,
  Sleeking her soft alluring locks;
  By all the nymphs that nightly dance         60
  Upon thy streams with wily glance;
  Rise, rise, and heave thy rosy head,
  From thy coral-paven bed,
  And bridle in thy headlong wave,
  Till thou our summons answered have.         65
                          Listen, and save!
SABRINA rises, attended by Water-nymphs, and sings.
  By the rushy-fringéd bank,
  Where grows the willow, and the osier dank,
    My sliding chariot stays,
  Thick set with agate, and the azurn sheen         70
  Of turkis blue, and emerald green
    That in the channel strays;
  Whilst from off the waters fleet
  Thus I set my printless feet
  O’er the cowslip’s velvet head,         75
    That bends not as I tread:
  Gentle swain, at thy request,
    I am here.

The plot concerns two brothers and their sister, simply called "the Lady", lost in a journey through the woods. The Lady becomes fatigued, and the brothers wander off in search of sustenance.

While alone, she encounters the debauched Comus, a character inspired by the god of revelry (Ancient Greek: Κῶμος), who is disguised as a villager and claims he will lead her to her brothers. Deceived by his amiable countenance, the Lady follows him, only to be captured, brought to his pleasure palace and victimized by his necromancy. Seated on an enchanted chair, with "gums of glutinous heat", she is immobilized, and Comus accosts her while with one hand he holds a necromancer's wand and with the other he offers a vessel with a drink that would overpower her. Comus urges the Lady to "be not coy" and drink from his magical cup (representing sexual pleasure and intemperance), but she repeatedly refuses, arguing for the virtuousness of temperance and chastity. Within view at his palace is an array of cuisine intended to arouse the Lady's appetites and desires. Despite being restrained against her will, she continues to exercise right reason (recta ratio) in her disputation with Comus, thereby manifesting her freedom of mind. Whereas the would-be seducer argues appetites and desires issuing from one's nature are "natural" and therefore licit, the Lady contends that only rational self-control is enlightened and virtuous. To be self-indulgent and intemperate, she adds, is to forfeit one's higher nature and to yield to baser impulses. In this debate, the Lady and Comus signify, respectively, soul and body, ratio and libido, sublimation and sensuality, virtue and vice, moral rectitude and immoral depravity. In line with the theme of the journey that distinguishes Comus, the Lady has been deceived by the guile of a treacherous character, temporarily waylaid, and besieged by sophistry that is disguised as wisdom.

Meanwhile, her brothers, searching for her, come across the Attendant Spirit, an angelic figure sent to aid them, who takes the form of a shepherd and tells them how to defeat Comus. As the Lady continues to assert her freedom of mind and to exercise her free will by resistance and even defiance, she is rescued by the Attendant Spirit along with her brothers, who chase off Comus. The Lady remains magically bound to her chair. With a song, the Spirit conjures the water nymph Sabrina who frees the Lady on account of her steadfast virtue. She and her brothers are reunited with their parents in a triumphal celebration, which signifies the heavenly bliss awaiting the wayfaring soul that prevails over trials and travails, whether these are the threats posed by overt evil or the blandishments of temptation.[1]