#MorningPages 28 Jan 26
9. Pluviôse honoring Poplar, Eddie Buczynski b1947, Agnes Sampson executed 1591, Yud Shevat, St Thomas Aquinas, Feast of Khnum-Re & Ptah
#Herb of the Day: Double Daisy • Bellis perennis plena
#Notebook Chronicle Go-To w/ Mohawk paper, dotted & Col-o-ring swatch booklet
#FountainPen Pilot kakuno - clear blue, F
#ink Colorverse DaVinci Glow
#tarot or #OracleDeck Mushroom Spirit Oracle
#CardOfTheDay 10 Tremella • Tremella fuciformis: yin, what do you need to fill your cup?

![Open notebook, text from the post & additional text: “Dorcas signifies a roe, or gazelle, & was the name, probably, given to indicate some peculiar characteristic of this amiable woman. Dorcas lived in Joppa, now called Jaffa, a seaport upon the eastern coast of the Mediterranean Sea, about 45 miles northwest of Jerusalem. She had early become a convert to the Christian religion, and must have been a most zealous disciple, as she 'was full of good works and alms-deeds, which she did.’ She was not satisfied with advocating the right way, or giving in charity; she worked with her own hands in the good cause—she made garments for the poor; she relieved the sick, she comforted those who mourned. We feel sure she must have done all these deeds of love, because when she died, the 'widows’ were ‘weeping, and shewing the coats and gnrmeats Dorcas had made.’ Peter, the apostle, was journeying in the country near Joppa when Dorcas died. The disciples sent for him to come and comfort them in this great affliction; he went, and prayed, and raised the dead Dorcas to life.[…]A woman was thus distinguished for her ‘good works’ And her name has since been, and will ever continue to be, synonymous with the holiest deeds of woman’s charity, till time shall be no more.” — H G Adams, A Cyclopædia of Female Biography, 1857. Below is a card a battered mosaic of octopodes & fishes; a dk red fountain pen; a swatch of dk red ink w/red shimmer; & a bottle of same.](https://files.mastodon.social/media_attachments/files/115/969/004/478/819/095/small/f6ea4ce6272a75d2.png)




![Open notebook with handwritten text from the post at the top of the page with additional text: “Always a little hard to realize that this prickly shrub, so often condemned to slow, dusty starvation in the shrubbery, is a member of the aristocratic family of Lilies. Turner, in his Libel//us of 1538, called it Butcher’s broome or Petygrew [Ruscus aculeatus]. How much did it have to do with butchers? William Coles, in his Adam in Eden, 1657, wrote ‘now it is used by few unless it be Butchers who make cleane their stalls, and defend their meat from the flyes therewith’, which does not suggest he had seen the Butcher’s Broom in the hand of a butcher. However, W. A. Bromfield declared in the Flora Vectensis, 1856, that butchers in his time decorated ‘their mighty Christmas sirloins with the berry-bearing twigs’, which were also used in the Christmas decorations of church and home. Identified with the mursine agria or Wild Myrtle of Dioscorides, it was reputed to be ‘of a gallant clensing and opening quality’ (Culpepper, etc.). It has also been said that the young shoots can be eaten, but this again is derived from Dioscorides’ account of mursine agria.” — Geoffrey Grigson, The Englishman’s Flora, 1958. Below the text is an upside down card with an illustration of an orange cat balanced on two crossed swords above a moon and a school of fish; a purple pen; a swatch of dusty pink ink with gold shimmer; and a small square bottle of same.](https://files.mastodon.social/media_attachments/files/115/939/827/140/088/955/small/1d43edd4b6b81cef.png)
![Open notebook with handwritten text from the post at the top of the page with additional text: “According to Pliny, Black Hellebore was used as a purgative in mania by Melampus, a soothsayer and physician, 1,400 years before Christ, hence the name Melampodium applied to Hellebores. Spenser in the Shepheard’s Calendar, 1579, alludes to the medicinal use of Melampode for animals. Parkinson, writing in 1641, tells us: ‘a piece of the root being drawne through a hole made in the eare of a beast troubled with cough or having taken any poisonous thing cureth it, if it be taken out the next day at the same houre.’ Parkinson believed that White Hellebore would be equally efficacious in such a case, but Gerard recommends the Black Hellebore only, as being good for beasts. He says the old farriers used to ‘cut a slit in the dewlap, and put in a bit of Beare-foot, and leave it there for daies together.’ […] Once, people blessed their cattle with this plant to keep them from evil spells, and for this purpose, it was dug up with certain mystic rites.” — Mrs. M. Grieve, A Modern Herbal (1931), 1971. Below the text is card with an illustration of a medieval jester at the edge of a cliff, staff and bag in hand, and a dog nipping at his tunic; a brown fountain pen with silver tone trim; a swatch of pinky brown ink; and a small square bottle of same.](https://files.mastodon.social/media_attachments/files/115/934/207/305/741/894/small/8b738e043bb6c69c.png)








![Open notebook with handwritten text from the post at the top of the page with additional text: “The Egyptians, Greeks and Romans all associated the yew tree with mourning and this belief has continued, however unconsciously, into modern times. Yew trees are still planted next to funeral homes and in graveyards in the US, though few people would recognize this ancient symbology. It was customary in England and Wales to carry yew branches to a funeral and place the branches into the grave of the beloved. In late medieval funerals, sprigs of yew were tucked into the shrouds of the dead. Garlands of yew, rosemary and willow were placed on the coffins of unhappy lovers, some customs tell. In churchyards in Brittany, the roots of the yew trees were said to grow into the mouths of corpses to stop the dead mouths from talking. […] The Yew also has ancient associations with the underworld, thus having a connection with Hecate, Persephone and Proserpina (the Roman version of the Greek Persephone). It was a plant that grew in Hecate’s garden.” — Corinne Boyer, Under the Witching Tree, 2020. Below the text is a card with a watercolor illustration of a the crescent moon; a brushed aluminum fountain pen; a swatch of chromashading purple ink; and a small, square bottle of same.](https://files.mastodon.social/media_attachments/files/115/888/982/631/159/022/small/3dc8b38a9b46ef35.png)


