Always Witcher & Forever Young.
Sabrina, my namesake, means "Patient Princess" in most languages. My story is of a Welsh Princess, ReIncarnated as a Water Goddess who is meant to listen and save good people. #WARRIORPRINCESS #LEGENDARY
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, 1962 & 1998 "Sabrina The Teenage Witch" comics/television show series and most recently the 2018 "Chilling Adventures of Sabrina".
I am a HOPEFUL Visionary who is protected by God. #INGODWETRUST
I share a birthday with Morgan Freeman, Heidi Klum, Alanis Morisette & Marilyn Monroe.
Lover of Nature.
A Need to Create.
I like to laugh hearty & relax deeply.
I'm a big believer in listening to goosebumps.
Around The Way Girl.
I Believe in magic.
Living is a creative act on the way of grace.
Classically trained interdisciplinary artist.
32 Flavors and then some...
My roots run deep, as do my still waters.
My Language is SOUL, RESPECT & GOODNESS ...(Pi)
FOREVER YOUNG SABRINA.
"HOLY FAMILY", Watercolor, 8 x 11
MY FAIR LADY POEM
Poems of Fancy II : Fairies: Elves: Sprites
The Nymph of the Severn
John Milton (1608 - 1674)
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|
|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.