A Lovely Quinzou To Everyone! I Got Dressed In My Best Ritual Clothes, Packed Up My Stella Maris Rosary

Back online!

Hello everyone! I apologize for being inactive in a while. I just graduated from my final year of Costume Studies at Dalhousie University and I am now in a place where I can research and practice my faith to my heart's desire. More posts are incoming :) the goal for this year would be to fine-tune my festivals and holy days schedule and rituals, as well as implementing my practice in my daily life. My altar got a little refreshing, my cat is helping with my holiday book, and I found a frog in the Camp Hill Cemetery!

"Totentanz/Danse Macabre" Probably one of my most well known & and most fitting for the season piece is once again available as a tapestry print!

Google Docs

Werewolves Tapestry Pre-Order 2024

Pre-order for the following selection of tapestries: "Shapeshifter" "Totentanz" "Transmutation" "Nachtschwärmer" "13 - Death" "Perchta" "Bi

My Current Inventory of Magic Tools

Here's a list of tools I use in my spiritual practice that can inspire others that are on this path! While some are heritage pieces that cost a lot of money up-front due to craftsmanship, the every-day tools are pretty inexpensive. For example, most candles can be found at the dollar store, and incense can be personalized to your taste. For my practice, I use cedar incense, since it is known as a cleansing plant in the Christian tradition, and many Acadian and Québécois households used cedar on Palm Sunday before palms became widely available.

Most of the heritage pieces, for anyone wanting to participate, I strongly encourage investing a few extra dollars to get good quality items! It will last you years of magical practice, and you can use them with pride.

La ceinture fléchée - the woven sash

A symbol of identity to the Métis living on the Canadian plains, the historical Huron-Wendat people, and historically worn by French voyageurs and fur traders and their indigenous partners in trade, these sashes were strapped around the waist. These were mostly useful in keeping the woollen coats closed, store belted tools, help with the strain of carrying heavy pelts, and prevent hernias and back strain on long canoe expeditions. The long strands on the end could also be used as impromptu sewing thread. These sashes would reach about 15cm to 25cm and its length easily passes 2 metres. These sashes were traded among indigenous groups for furs, and later, by the Hudson's Bay Company in the 19th century. It became a part of the traditional Québecois peasant clothing at least since 1776. As the sash travelled upriver to the plains and beyond, Métis groups adopted the sashes, elaborated on its craftsmanship, and truly made it one of their most recognized symbols. Depending on where the sash is woven, the colours can change. For example, for Québec, they preferred a blue colour scheme, for Montréal, red, and for those woven in between Ottawa and the Red River, black was more prominent. Hand-woven sashes can take up to 500 hours to complete. (1)

The one pictured above I bought from Etchiboy, a Métis artisan. The sash I bought was inspired from the Assomption sash motif, one of the oldest known woven patterns from the 18th century. I wear it on my woodland wanderings, for rituals, and cultural days. I especially wear it in winter to keep my coat closed. I chose to adopt the sash into my practice after lots of research. It is an item of rich history between the French and their indigenous allies, and a consequence of the fur trade in our country. I encourage anyone who's interested to buy from artisans who hand-weave them! There are machine-woven ones nowadays that might be less expensive, but nothing beats the quality of good wool and good weaving. With the richness of variety in the weaving patterns depending on the region they're from, why not have a sash that harkens back to the history of your region?

The walking stick or 'le gourdin'

In Québécois folktales, the stick, known as 'the gourdin', was most seen as a gift from a woodland fairy (like a guardian of all trees, or a mistress of the birds) to the intrepid hero Ti-Jean. This magical stick could thwack all his adversaries with the simple command of "tappe, gourdin!" (slap, stick!), among other fabulous deeds (2) This stick was a tool of protection on long journeys fraught with peril. So, what better companion to the Canadien witch than a walking stick? I use mine for every excursion, and have added to it some talismans of a wolf, owl and skull to keep evil spirits at bay. There's also a portable rosary around the stick, and the Ste. Anne of Beaupré religious medal. Historically, she was often a saint prayed to by voyageurs before they undertook the long and perilous journey to the fur trading posts, usually near present-day Montreal. (3)

The pocket knife

The pocket knife is a multi-talented tool of our trade! It can carve folksy figurines, cut wooden branches for weaving, harvest plants, cut curses, and keep les feux-follets (willow-the-wisps) at bay. Folklore has it that if you're out camping in the woods, fold you knife so that it creates a 90-degree angle, and stick it into the bark of a tree bordering your campsite. In the morning, if the blade is bloody, chances are it was the feux follet being intrigued by the space between the blade and the tree, and cutting its throat, thereby being free from its doomed roaming. (4) It is also a well-known tool in case you need to free a loup-garou (werewolf) from its curse by cutting it on its white spot on the forehead where he previously received communion as a kid. (5) By extension, it is a vital tool to break curses. Of course, don't make anyone bleed with the knife. That goes without saying. Treat the knife well, keep it sharp.

The rosary

Yes, my path has Catholic tools in it. Of course! Quebecois and Acadians of my ancestry were Catholic people primarily. It is a versatile tool in my practice, used for spellwork as well as meditative prayer. For those who are interested in praying the Rosary traditionally, I'll create a separate post. For spellwork purposes, I usually say a round of "Hail Mary" ten times before starting a spell for the ultimate protective shield. There is also known folk uses for the rosary in Acadian and Québécois communities. For example, to fidget with the rosary without intent or purpose brings about the Devil. (6) The rosary can also be used as a tool to find lost items. Simply toss the rosary over your shoulder, and the crucifix will point in the direction of the lost item. If you want good weather on your wedding day, hang up your rosary on your laundry cord the day before. (7). Rosaries nowadays even come in decade forms as portable rings for your pocket, and some are actual rings you can wear on your finger. I got a few rosaries myself. One for special rituals (I never toss that one over my shoulder!), and cheaper, more portable options for the tossing spell.

Holy medals

I amassed quite a collection of holy medals for individual saints. Other notable ones are those for the souls in Purgatory (worn on All Souls Day), the Holy Spirit at (worn on Pentecost or when I do divination), Jesus the Shepherd (it's comforting), Stella Maris (patron saint of Acadians). I have a few of the same for more frequented purposes, for example, I keep a Saint Luke medal on my artist's pencil case, since he is the patron saint of artists. Traditionally in Acadian communities, it was known that when your day was going awfully, and your bread dough just wouldn't rise, you just needed to boil some holy medals in water to turn your luck around (8). They are quite inexpensive, so it's fast and easy to grow a collection in a short period of time. Many catholic retailers sell them.

Divination tools : the playing cards, dice and coin

My divination tools can be found in anyone's cupboard and drawers. The trusty playing cards deck nowadays comes in such amazing variety of art, the one I picked for myself was the Bicycle Aviary Playing Cards. It has such a lovely folk art vibe to them! The way to divine them comes from sources of card-playing and superstitions from history and folktales from folklorist Marius Barbeau, and people over centuries carrying around the cards for entertainment and perhaps a glimpse into their futures. One guide on reading the cards: Fifty-Four Devils: The Art & Folklore of Fortune-Telling with Playing Cards by Cory Thomas Hutcheson. Dice can also be used in the same manner if you're doing a numerology-based divination. The coin can be used as a simple yes or no divination by playing 'heads or tails'. The coin can be a beautiful commemorative coin like mine, or a simple 'cenne noire' (blackened penny), or whatever currency you have on hand.

The sewing kit and fibre arts

I wanted to add this iconic cookie tin into the folk witch's repertoire, because we all had grandmothers who had this tin lying around with their tools to mend and sew anything. In my practice, and in my hobbies, I make clothing and I embroider. I can use this tin to house my relevant supplies to have some sacred time darning old socks, creating spiritual garments by hand, or embroidering pretty things. You can also draw sigils on the rim's inner side for blessing your items inside! There's also other uses for some of these tools in your home! For example, my great-great grandmother used to use her thimble to create the holes in her croxignoles, these woven doughnut style rings from the Magdalen Islands.

Musical spoons

Musical spoons, sometimes made of wood to be used for musical purposes, as shown here, or made from every-day metal spoons held together for the same effect, are an iconic instrument in French-Canadian folk music. I would recommend learning how to play them rhythmically and to use that as a grounding tool. I just find these way more authentic than a drum. Not to mention rhythmic foot tapping and step dances are frequently used in our folk music to set up a beat.

Woven Cloths

These beautiful cloths or 'serviettes' were woven by my mother on a giant hand-loom, often employed by local farmer's guilds in Québec. Les Cercles des Fermières du Québec sometimes has craft fairs where they sell these among other hand-crafted items. In folklore, the cloth was present when Ti-Jean needed to create a magical feast on the fly, create a magical tent for shelter, or carry around all his tools for his journey. These cloths however were almost always given by a fay creature, so best be cautious in eating food from it. Nowadays, it can be used as altar cloths, protective shields for your tools, or to apply healing energy to an ailment you carry. (9) I use mine to do my card readings, wrap special items. If you are lucky enough to find a 'catalogne', which is a heavy blanket woven on those big looms from scraps of old t-shirts, cottons and the like, that's like, a massive cloth you can have over your bed and its folkloric properties can be used for protection and good dreams. It is also the best weighted blanket for anxiety, tried and tested by me! Mine was woven by my grandmother.

Cited sources

Wikipedia "Ceinture Fléchée" consulted on Jan 21 2025/ 2. Barbeau 1st series/ 3. Podruchny / 4. Butler/ 5. Maillet / 6. Dupont 83. / 7. Dupont 122. / 8. Dupont 83. / 9. Barbeau 2nd series

Bibliography

Barbeau, Marius, « Contes populaires canadiens », The Journal of American Folkore, vol. 29, no 111, janvier-mars 1916, 154 p.

Barbeau, C.-Marius. “Contes Populaire Canadiens. Seconde Série.” The journal of American Folklore 30, no. 115 (Jan-Mar., 1917): 27-36. http://www.jstor.org/stable/534454. 

 Butler, Gary R. Histoire et traditions orales des Franco-Acadiens de Terre-Neuve. Québec 1995. p. 156

Dupont, Jean-Claude. Heritage d’Acadie. Collection Connaissance, éditions Lemeac. 1977. 

Maillet, Antonine. Rabelais et les traditions populaires en Acadie. Les presses de l’université Laval, Quebec. 1980. 

Podruchny, Carolyn. Making the Voyageur World: Traveler’s and Traders in the North American Fur Trade. University of Toronto Press. 2006.  

Lent 2025 personal devotion

For Lent this year, I'll read 12 pages a day for 40 days of this wonderful translation.

Folk Ways for an Acadian or French Canadian folk practitioner - Folk Spells

While Acadian and Quebecois societies didn't call these practices witchcraft by any means, these little prayers and moments of hope and action in situations where one lacks control over the outcome can be used in folk spells today. For safety disclaimers, do NOT consume plants you don't know, or water that hasn't been treated. And trust your doctor.

To ensure the bread rises well, do the Sign of the Cross over the proofed dough.

When you have bronchitis (apart from nowadays going to your doctor!), wear a red flannel shirt.

Keep a piece of the Host in your wallet to ensure you never go broke.

Keeping a rabbit's foot or a piece of snakeskin on you brings you luck and money.

Water gathered from a stream before the sunrise of Easter Sunday can be used to heal eye issues and other ailments.

May Water, which is gathered from the melted snow on the first of May, is blessed all year round, and can be used to bless or cure pretty much anything.

To avoid misfortune, a new bride must carry with her to her new home a fresh new broom and a box of salt. (In this day and age, anyone can do it!)

To avoid lightning strikes on your home during the year, preserve a piece of burnt wood or charred remains from the Christmas fire in your abode. It is also useful to send a prayer to Saint Barbara for this protection (which can be composed by you, or you can use the following traditional French prayer here): "Sainte Barbe et Sainte Fleur, protégées du Seigneur/ sur la croix de mon Sauveur, Où ce que le tonnerre ira, Sainte Barbe le conduira."

In folk medicine, when someone had a weakness about them, they were suggested to drink sea water. Do NOT do this! Instead, you can use sea water in a symbolic way, in any way you see fit that won't endanger your health.

Cultivating twigs of a spruce, fir, or cedar tree and arranging them in the shape of a cross, then blessed with Holy Water, is to be arranged on Palm Sunday and hung in every room of your house to protect against storms, shipwreck, disease and misfortune.

Sources

Dupont, Jean-Claude. Heritage d'Acadie. Collection Connaissance, editions Lemeac, 1977.

DesRuisseaux, Pierre. Dictionnaire des croyances et superstitions. Editions tryptique. 1990.

Legend of St. Hubert, oil con canvas. — Samuel John Carter (British, 1835-1892)

French Canadian Witchcraft: Symbols, Guardians and Divination

(forgive the long post, but this is information I’ve been collecting through personal experience and Beltane Lowen’s book, along with lectures and other scholarly articles I’ve read.)

Symbols

Le fleur-de-lys: Can be used as a symbol for the Trinity, the triple worlds. The flower, the lily, is a symbol of purity and was often placed with the Virgin Mary (hence, a Goddess symbol). It of course also displays the sacred number 3. 

(Oh, this is my favourite painting done of Madeleine by Georges de la Tour, she just looks so pensive and looks like she’s learning lots of things, and the skull is just such a nice touch, a very witchy painting for me. ooh and fun fact: this painting was the one Ariel had in the Little Mermaid!)

Deities and Spirits

Saint Anne: The mother of the Virgin Mary, this saint was very popular among the French Canadians and Acadians living near the sea. Her feast day is July 26. She is matron saint of carpenters, single women, orphans, children, equestrians, grand-parents, housewives, lace workers, lost things, seamstresses, miners, clothes sellers, poverty, pregnancy, birthing, people who work in stables, teachers, sterility, and sailors (she protected against sea storms). I look up to her when I sew and keep my home clean and fresh. Her symbols are the threshold or a door, and books. She’s the matron saint of Brittany, and therefore, has Celtic connections. Her colours are green and red. 

Saint Marie Magdeleine: She is the matron saint of the Magdalen Islands (where my great-grandma came from). She was one of the female disciples of Jesus. She’s matron saint of women, spiritual revelations, of those that love to ponder and study, and discoverers of sacred mysteries, visions, apothecaries, jewellers, perfume makers, and pharmacists. I look up to her for vision quests and when I study witchcraft. She’s also someone I associate with sex, love, and the true meaning of loving someone for who they are. She’s been in religious debates among scholars if she was Jesus’s wife or not, but the mere implications that she could be are very appealing to me Pagan-wise, so there). I know, she’s been written as a repentent prostitute, but that was an addition made to the Bible long ago by a Pope so she’s not that for me. She’s witnessed Jesus’s crucifixion, burial and ressurection, so for me, she is a figure with which to work with spirits and death and rebirth. So I call on her for scrying and divination.

Virgin Mary: One of the prominent mother goddess figures, her symbols are cerulean blue, white and the lily, She protects women and children. I look up to her for learning love and compassion. 

The Devil: while the Church has painted a horrid image of the Devil in their structures, the Devil appears a lot in French Canadian folklore. He’s often there as a figure of temptation and getting seduced to act out of socially accepted norms (Church, right?), but, one could argue that there’s a primal wildness to this figure, as the French Canadian habitants were often very fearful of the forests when they came here. Some stories have heroes meet him in the forest, sometimes accompanied by little spirits and elves. He can transform into different beings, and sometimes, he appears as a fellow Voyageur (hence the liminal and sometimes dangerous aspects of the wilderness). He brings young women to dance wildly (something the Church frowned upon heavily, so let’s dance!!) In some stories, he helps build churches (I know, what the heck?) but the structure never ends up finished or it gets destroyed repeatedly. He’s basically a figure of mischief and wildness, of total chaos in the natural landscape, much like the Horned God. 

The Fée (from the Lecture: Erik Lacharity and Morrigane Feu “Les Dames Fées: Ladies Fae in French-Canadian Traditional Witchcraft”, Raven’s Knoll Workshop, 2018.) There were rules of engagement with dealing with the Fée. Stories of the Fée were roadmaps for people. When someone meets them, it’s because they’re embarking on a life-changing journey. Stories with “Ti-Jean” are like this. Crossing a road, stream, forest, or taking a right turn at the crossroads, they meet a Fée. In French Canadian tradition, Fée doesn’t mean belle fée. Fée meant something that is enchanted with the means of affecting fate. This is no ordinary stick, it can do something. The Fée would give them something to help them, usually in sets of three. The exchange that took place, the hero had a quest but usually, there’s something in it for the Fée. An example of this is a talking horse previously being a stable boy, and at the completion of the journey, they turn back to their forms. Depending on the setting of the storyteller, ex: Acadia, there were lots of stories with the ocean, boats, nets etc. In the interior, there’d be forests and valleys, barley and cakes. The geographical context matters. The Raconteur makes it so that you yourself are in the myth because of your geographical location. Trou des Fées: a little cave or a little crack in a rock and leave an offering of cream or milk. Normandy, Gasgogne, Picardie, Belgians, they came here, and they had fairies called les lutins. Little red-bonneted fairies, really good blacksmiths, more dwarf-like. They’d sharpen tools too. When Ti-Jean is on his quest, the Fée can give him a knife to defend himself or to deliver someone from imprisonment. Three main classes and areas of affinity for the Fée: those that take on aspects of the woodlands (the Queen of all the Animals/Birds etc) they were very straight-to-the-point peoples. The Fée as protectors, about 30-40 stories of those. Others were sorcerers or magicians. Some Fée would give advice and help the hero. Stories where lost loved ones were some of those. Many of these stories featured Princes and Princesses, kingdoms, etc. because the settlers came here before the Revolution, so it was still important to them. French Canadians, almost all their divination and magic was centred around their love, sex and family life. These are reflected in the stories. For magical objects that the hero would have, sometimes it’s a stick, sometimes a napkin (when you set it on the table a whole feast would show up), little pieces of iron, and if you set it down it becomes a cookstove. Animals of the Fée would help you: Eagles and Horses, they were the big deal. Eagles and Horses were passenger animals in and out of the Fée land. Hero is coming out of subterranean kingdom and there’s this giant Eagle there and offers him passage out of the Fée lands, but he needs sustenance. Use your magical knife and cut off a chunk of your thigh and feed it to me. Ok… but he got a passage. It’s about sacrifice. Little lessons are all hidden in there. Formulas came with using these implements. Ex: This stick can beat people up. If robbers come and take my stuff, I’d take my stick and say “Joue mon gourdin!” and the stick would beat everybody up. “Napkin, give me food!” and poof, food. It’s not about the big magical words, you already have a tool that you know is Fée and it’s a simple command. Every animal that is white is Fée. “Adieu Aigle” and you’d turn into the Eagle. Whoops. The French Canadians were super practical people, just do the thing. They had no time for frilly stuff. Archetypes are super fluid in this tradition. Never pigeon-hole the Fée. Ladies Fée is a type of Fée. Dames Amorphosées: shape shifters, ex: The White Cat, usually very very beautiful, the cat hops into the pail with four toads and she turns into a Princess. Another form of transformation is the whole aspect of going from the pauper to the Prince/Princess. Sometimes it was a curse, but other times it was to disguise themselves. Woodland Ladies Fée: you’d encounter them in the forest, and they had dominion over something, like Birds (super connected to the Fée). With the male aspect, there were beings like the Eagle King or the Ant King (they’d be more specific with their animal dominions). Elemental Ladies: personifying fire and water. Both those elements were big deals. Blue Bonnet Lady: she’s frustrating for the hero, sometimes blowing out his match when he’s cooking pea soup. The Lady comes in on a cloud in the fog. Fog is a big deal. There are Courtly Ladies, like Fée Princesses, and lots of items she offers are scissors, twine, thread, things that are tied to female weaving magic. Sometimes the pauper and the princess switch roles, sometimes they’re the same person. The Witch is another figure. They can have Fée Witches. These were not the type of witches you want to meet. Some stories have the hero stumbling over this thatched hut, and you can stay for lodging, just feed the good oats to the black horse, and beat the white horse to a pulp. The white horse is actually a Prince that she transformed. So he takes the white horse away. The Three Sisters, they come up often in French Canadian folklore and healing traditions. In stories with giants that want to eat humans, replace them with pork and barley bouillon, make a type of beer with raw dough makes the water boil without it boiling. When superintendents of New France were coming here, wine became less available, so French Canadians often made spruce beer, given the lack of hops. There’s a reason why in France they go “We love our wine!” and we go like “we love our beer”. A year and a day and forgetfulness is a big motif in stories. Gifts: magic weapons, animals, objects, transportation, social status (pauper to princess), riches, love (gets a bit non-consent, but in those days there was not a whole lot of consent in marriage, that’s why they were so preoccupied about who they’re going to marry, so they can psychologically prepare).Go to the threshold of the woods, where the Fée usually are, sit down, and offer your offerings. Clearings are good too, the beings you encounter can surprise you. White animals, characters from stories, etc. Following the steps of the story can allow you to write your own story with that formulaic narrative of the old tales. If you read the tales and use them as guides and embark on the hero’s journey, lots of wisdom can be attained. Stories became mixed with Irish folklore, because when the Catholic Irish came over, we bonded with them and created new stories. 

Historical Archetypes and Associations

The Voyageur: The liminal figure in its own right, voyageurs were known to shift and adapt endlessly to their environment and cultures they found themselves in, whether in French Canada or among Indigenous peoples. Can be linked to the Wild Man. They combined their Catholic rituals with the mythologies and cosmologies of Indigenous cultures. They’re temperamental figures, but knowledgeable off the beaten path to keep you alive.

The Raconteur: The storyteller had an important place in French Canada, telling stories as old as the first settlers in North America and sometimes from the old country. Some of them were itinerant, asking for food and lodging in exchange for a story. They were known to stretch stories for multiple nights, ending on cliff-hangers. They weaved tales together, and had vast repertoires. They’re learned figures, with silver tongues and enchanting qualities.

The Violoneux: The violinist or fiddler, a key figure in French Canadian culture. They had an innate sense of rhythm and song, and could bring a whole room to dance. The jigs and reels are also inspired from traditional Irish and Scottish music, as the two cultures mingled. 

The Bewitched Canoe: It’s a popular story of French Canada. It’s a variant of the Wild Hunt. One version, written by Honoré Beaugrand in 1892, tells it like this: some loggers get lonely in their winter camp on New Year’s Eve, and wish to go home to visit their families. The Devil appears to them to offer them an easy and fast way to go back to their homes through a flying canoe, as long as they get back before dawn, otherwise, their souls would belong to him and they’d go to Hell. The embark, and they arrive home, partying the night away. They almost arrive to the camp by the skin of their teeth, but the Devil lets them go, mysteriously. This legend comes from the Poitou region of France, where an english nobleman named Gallery loved hunting. He loved it so much, he skipped mass. As punishment, he was cursed to ride in the skies for eternity, chased by horses and wolves, like a Wild Hunt. When the French arrived in North America, they combined this Wild Hunt variation with the Indigenous realities of using canoes as modes of transportation. Some stories have the voyageurs or loggers ride the skies every New Year’s Eve for all eternity, and in some versions they escape Hell. Consequently, New Year’s Eve is an important day for French Canadians, and is very liminal in its aspects. 

Divination

Most French Canadian divination traditions revolve around the family, love, and sex. Back in the day, they were very concerned with whom they’d end up marrying, if their child would carry through an illness, or how their family and love life was fairing.

Lowen described some divination methods that can be applicable to a French Canadian practice, namely: playing cards, dice, reading tea leaves, mirrors and crystal balls, dream interpretation. 

Bonjour and Hello!

My name is Laurence and I am a Heritage Witch. I chose this path in 2019 after research into my genealogical roots and heritage from Quebec and Acadia. I wanted to create a path for myself that was relevant to my experience growing up in my Quebec family and in the surrounding landscape around me. I have another Tumblr account, showing some French Canadian witch material, but I decided to hone the focus and create a new account just for this.

I research French Canadian and Acadian folk ways and history, using archive and scholarly sources to gain knowledge for my practice. I also aim to write a book about these practices for the modern witch. I want to have the information I gathered to be accessible to the wider witchcraft and Pagan community, for anyone that would be interested in adding these tidbits to their path.

As the book is being written, I am going to post some blog entries about my findings, and little tidbits of knowledge I've found.

This blog is a safe space for all witches and everyone that comes with an open mind. While French Canadian and Acadian culture is beautiful, I recognize the colonial aspects of the history and culture, and I aim to dismantle that. I will not entertain or tolerate Quebec nationalism, racism, xenophobia, homophobia, etc. I support active reconciliation efforts with indigenous cultures and peoples, and while I recognize that French Canadians and Acadians have a shared cultural history with indigenous peoples, this blog will not post or teach indigenous practices. It is not my place to do so. This practice focuses on folk Catholicism as practiced by my ancestors. I do not support the Catholic Church and I want them to be held accountable for all the wrongs they have committed. This is a place of love and acceptance.

Stay tuned and I look forward to exploring and sharing further.

-Laurence

Book of Seasons and Festivities

I wanted to share some images of my work so far in a book of holidays, seasonal religious and cultural celebrations for my own personal path. :)

Let there be light!