Family Veterans

[Post updated from last year, including members of my family tree newly discovered who were veterans.] 

My grandfather, Mark Dutcher Eaton, didn't see battle, but he was drafted into the U.S. Army during WWII, already married and a father. I have had the privilege to read the letters he wrote to his beloved sister Dorothy about his time there. He was released from service when the war wound down, something I am grateful for, or my father might not have later been born.

War is in our history. It’s in every rise and fall of culture. The ghosts of battlefields long forgotten are littered with the blood of our ancestors. On Veterans Day, I honor my ancestors who both waged war and stood defense, in service, so that I might be here.

Early Settlement

• Capt. Roger Clapp (1609-1690), born in Salcombe Regis, England, sailed to Plymouth, Massachusetts in 1629 on the Mary and John. In 1665 Capt. Clapp took charge of the Dorchester Company stationed at Castle Island in Boston Harbor, the oldest fortified military site in North America. He held the post for 21 years and was given a nine gun salute upon retirement.
• Sgt. William Pond (1622-1690) of Dedham, Massachusetts, of the colonial militia, was the first generation of his family born in the new colony.
• Lt. Peter Wolfe (1606-1675), an immigrant from England, of Beverly, Massachusetts, served in the colonial militia in 1646, in defense of Salem, Massachusetts.
• Sgt. Jeremiah Gillette (1650-1707), another immigrant from England, was the first generation born in America. He served in the colonial service of Connecticut.
• Isaac-Etienne Paquet dit Lavallee (1636-1702) arrived in Canada, at age 28, in the Compagnie de LaMotte, Regiment de Carignan-Salieres in 1665. These first French regular troops arrived to aid the colonists of New France in dealing with the Iroquois. They were responsible for construction of the forts of Saint-Louis and Saint-Therese, as well as the roads between them. In the spring of 1666, Isaac’s company built Fort Saint-Anne at Lake Champlain. They were dispatched into Iroquois country in September of 1667, but could not rouse the Indians into battle. The Iroquois brokered peace and LaMotte’s famous regiment was disbanded. Isaac was one of 400 soldiers who elected to stay in the colonies.
• Sgt. John Parker (1640-1699)… it is assumed he took part in the Indian Wars, probably King Philip’s War (1675-1676) in MA.
• Francios LeSueur (1625-1672), a French civil engineer who immigrated with his sister. He moved to Esopus, NY in 1663 where he served in the Second Esopus War.

1754-1763 French & Indian War

• Lemuel Lyon (1728-1781), of Stoughton, Massachusetts, served in Timothy Walker's company in 1755. He is on muster with Capt. John Carpenter’s regiment in August of 1757. He saw action in the 1758 Battle at Fort Ticonderoga, where he kept a 35 page journal, which has been published in, Narratives of the French and Indian War (2): the Diary of Sergeant David Holden, Captain Samuel Jenks, Lemuel Lyon, French Officer at the Siege of Quebec.

1775-1783 American Revolutionary War

• Oliver Lozier, also Delozier, (born 1747) was a Bombardier, a noncommissioned officer, in Capt. John Doughty's company, in Col. John Lamb's regiment (2nd continental artillery). He was on the muster roll for April 1781 at West Point. Oliver enlisted for the duration of the war and was discharged April 4, 1783.
• Capt. Freeborn Moulton (1717-1792) of Massachusetts, was charged a company of Minute-men of Monson. They were part of Col. Danielson’s regiment, which marched at the Lexington alarm of April 19, 1775 to Cambridge, where they remained until May 6, 1775.
• Thomas Riddel (1739-1809), an Irish immigrant, was a Private in Capt. Issac Colton's company, Col. David Brewer's (9th) regiment, enlisting in 1775.
• Joseph Riddle (1759-1847), son of Thomas Riddel and grandson of Capt. Freeborn Moulton, enlisted young and served almost the full duration of the war. He was a Private in Capt. Isaac Colton's company, Col. David Brewer's (9th) regiment enlisting in 1775. In 1776 he moved to Capt. Joseph Munger’s company, regiment of Col. Robert Woodbridge, the “Massachusetts Line.” By 1777 he shows as a Fifer in the 4^th Massachusetts regiment under Capt. Caleb Keep and Col. William Shepherd, and later as a Drum-Major in Gen. Glover’s brigade. He was at the battle of Burgoyne, guarding the road to Albany, as well as the battle of Monmouth, NJ in 1778. A year later he served the Continental Army in the 9^th company for Col. John Bliss’s 1^st New Hampshire regiment. He was discharged from the Continental Army in June of 1780. Pension records list him as a cripple, so he was likely wounded.

1801-1805 The Barbary Wars

• Peter De Lozier (1786-1849) was born in Connecticut. He joined the Navy and was on board the USS Philadelphia in 1803 when the government moved to end piracy on the Barbary Coast. Comm. Edward Preble commanded the Mediterranean Squadron into a blockade in October. On Halloween, the USS Philadelphia ran aground on a coral reef. The entire crew, with their Captain, William Bainbridge, was captured and the ship was used by the opposing Navy as a gun battery. Peter De Lozier and his crew spent 30 months in a Tripoli jail. When the conflict was over, he mustered out of service and claimed residence outside of Lockport, NY. He married, took up cabinetmaking and had a daughter, but eventually left his family to return to the sea. He died of cholera in Connecticut without ever seeing his family again.

1812-1814 War of 1812

• Martin Dutcher (1796-1872) was a Private in Capt. Andrew A. VanDerzee’s “New Baltimore” company, Col. Barnabas Carver’s 61^st regiment in the War of 1812. He fought in the Battle of Plattsburgh, 1814. After the war he retired to Somerset, NY.
• Joseph Riddle (1759-1847), though older, served in the War of 1812, as well as the Revolutionary War.
• Pliney Wicker (b.1781) was a Private in Sumner’s Regiment in the Vermont militia.
• Elizur Lusk also served in the War of 1812, from Lockport, NY.

1861-1865 American Civil War

• Adam Art (1836-1896) immigrated to New York from Hesse Darmstadt, Germany, and served in the Civil War under Capt. Levi Bowen, 29th Congressional district.
• Thomas Burke (b.1835), of Lockport served under Capt. S.F. Bowen, 29^th Congressional district.
• Marquis DeLafayette Riddle (1825-1898), of Pendleton served under Capt. S.F. Bowen, 29^th Congressional district.
• Three of my 2x Great-Grandmother’s brothers, Daniel Raymond Whitcher (1831-1914), George Harrison Whitcher (1841-1863) and Orville Bailey Whitcher (1843-1864) served in the Civil War. Both George and Orville gave their lives in service to the Civil War. George died at Cemetery Ridge on the field of Gettysburg, fighting with the Michigan 7^th. Orville was 21, and a painter before the war. He died of a gunshot wound to the left knee in battle at Alexandria, Virginia in June of 1864. Daniel served as full Sergeant in the Batty B company of the Michigan 1^st.

1914-1918 World War I

• Royal Levant Eaton (1873-1931), a New York state prison guard, served in the National Guard during WWI.

Honoring Roots and Freedoms

I believe in peace and practices of non-violence. I know that I am able to believe in peace because I have known peace, and that I have known it because of the sacrifices men and women made to acquire it for our country. Soldiers are men of principle and purpose who believe that the side they are fighting for is a just cause, no matter what history will later decide.

My ancestors were farmers, ministers, soldiers, crusaders and Norman invaders. In all of our histories, our ancestors were defenders and colonizers, pawns and pillagers, and brave men and women facing uncertain futures. They faced those futures for us, whether they knew it or not and we can honor them today by learning from our own history. They are more than regiments and companies. The most important thing I can remember is that an army of fighters is made up of men and women who have names and families. They are men and women who are husbands, wives, mothers and fathers, brothers and sisters. They are people of flesh and blood, of dreams and desire.

I am,

that they were,

that they are,

that they will be.

Assisted Dying

Considering the kind of work I do, I feel the need to acknowledge the passing, a week ago, of a young woman named Brittany Maynard, years younger than myself, diagnosed with an inoperable brain tumor and facing a death sentence. She went public about her disease and her decision to move to Oregon, where assisted death is legal, so that she could end her life on her own terms. It was courageous of her to talk about something we don’t talk about. It was a topic that seemed to trigger a lot of people’s personal opinions about her choice. And it revived an old conversation in the medical field about death.

A friend of mine tells a story about how she pulled to the side of the road once where a man had hit a deer. It was suffering but still alive, dying slowly. And she told me that as women, our bodies know how to gift birth. And we also have the responsibility to know when to gift death. She knelt by the deer and spoke lowly to it before slitting it’s femoral artery with a knife. It was dead in seconds.

And I think about that story. She didn’t kill a deer that might otherwise have lived. She gifted a being dying a painful death a kindness.

What if our medical field was like my friend? Not doctors deciding that patients are done with their lives and a drain on resources, which is where science fiction always jumps to. I’m talking about doctors who give their terminal patients all the options for care and treatment, including assisted death. They can always go get a second opinion.

The problem is that when we say assisted death, people hear assisted suicide. People hear “unwarranted euthanasia”. That is fear and grief talking. Not rationality. There will always be people who abuse a system. But if we assume that everyone is going to, we don’t leave room for the system to breathe and work.

I get the fear and grief. I have lost many to actual suicide. As a culture, the thought of the loss of someone we love is hard enough. They thought that they might choose to leave us, to hurt us through that loss is unbearable. And that is the filter most people discuss assisted death through.

I can set aside the grief and rage I have for those who I loved who have taken their own lives. I can see how the choice they made was their own choice and I had no right to expect them to suffer just for the selfish desire, on my part, to see them once in a while. Though I think my life would be the better for having had them in it, I am aware that I wasn’t going to make their lives better. I wasn’t going to be the one to shepherd them through their dark places.

It is that compassion that opened my eyes that there may be people who make that choice out of a practical place. For instance, when pain makes a terminal patient wish for a swifter death, we cannot brush it off as “the pain talking.” It is the pain talking. It is our loved ones telling us they are done.

If someone is considering ending things on their own terms if they find themselves with a terminal diagnosis, isn’t it more compassionate to offer them a medical end? Especially when they know the end will be painful and body-consuming, and the only measures available to them are to be kept comfortable through it. We hear doctors say that they are meant to save lives, not take them. And I believe that each patient loss weighs heavily on them. But when a patient is going to be lost anyway, what does it matter if it comes a month earlier than it would have? Even six months?

Our bodies are our sacred temples. How we care for them shows how we value our lives. What we do with them at the end does, too.

Maybe it’s easier to put it this way. If it was you, and you had been fighting, and your doctor finally came to you and said there was nothing more they could do, what would you want to hear?  That you could still have unknown weeks or months with the aid of pain medication? That you had the choice to decide when you wanted to end it without having to resort to suicide? Wouldn’t it be a better world if you were given both?

Blessings to Brittany Maynard, that she is free from pain. Blessings to her family in their time of grief and healing. Blessings to all those in need. May we found our ways to compassion, for the dead, the dying, and the living.

A Samhain Prayer (and samhain links)

Blessings to those who have gone before.

Blessings to those who have gone before.

I call to the ancestors who lived and died before I took breath,

to all the mothers and fathers who created life,

who created life,

who created me.

Walk with me tonight.

I call to the ancestors who lived and died in my lifetime,

my beloved dead, my family, my friends.

Those who made me laugh and shared in my tears,

who shared this journey with me,

who shared their journey with me.

Visit with me again.

My breath is your breath.

My bones are your bones.

We are all relations.

I drink water for you.

I take in food for you.

Together we light the beacon…

Together we stand in the doorway…

We call to the recently dead.

We offer your names to the air.

We offer your names in prayer.

            Paul Slomba… William Luke Dalone…

All of my ancestors,

all of our relations,

wait to greet you.

Safest passage to each of you.

You are loved,

you are remembered.

Be at peace.

(Sarah Lyn, 2014)

Links to Previous Posts about Samhain:

2010

Simple Sweeping Lines, my first post about altars.

My Ancestral Dead My Beloved Dead, why I differentiate between them.

Honoring the Recent Dead, thoughts at Samhain time.

Setting a Place for the Dead, my first post about the Dumb Supper.

2011

Ritual for an Unnoticed Passing, when you find out long after a death has occurred.

The Rite of Passage in Trick-or-Treating, a bit of history and nostalgia.

Songs from Samhain Night, what are your holiday traditions?

2012

Into the Labyrinth, using it as a tool to contact your deep ancestors.

Calling the Dead on All Hallows Eve, how to commune with the spirits you call in.

The Dumb Supper, a more elaborate look at the 'whys'.

2013

All the Ancestral Roads, a meditation to open yourself to spirit world.

To Honor the Recent Dead, a ritual you can use to honor those recently gone.

2014

Leave the Recent Dead to Rest, more theory on why we do not call for spirits recently crossed.

A Basic Ancestor Altar, last week's post about constructing sacred space.

A Basic Ancestor Altar

It’s that time of year in the Northeast, when the leaves turn, fall, and litter the ground, crunching beneath our feet.  Among such volume of nature’s skeletons, it is easy to understand why our thoughts turn to our dead. Halloween may be a commercial American holiday, but it has its roots in the pagan holiday of Samhain. At this time the veil between worlds is thinnest, and we can feel the nearness of spirit as it co-exists with our world. The easiest way to connect to that energy is to build a bridge to reach them, something I do with my ancestor altar.

What do I mean by veil? Not an actual veil. It’s a metaphor for a doorway, a place where two planes intersect and a way opens between them. It doesn’t just happen at Samhain, but it happens strongly and consistently at Samhain. If you have ever felt like someone has been in the room with you, or something has run past you, but nothing is visibly there, you have experienced a moment of intersection. I know it scares some people, but it gives me great comfort.

There are basic tools important to creating that bridge of communication in my work. What I am going to talk about are the ones I use, but that does not mean it is the only way to do it. I do believe that before you can learn to substitute, you have to understand the purpose behind the original recipe.

1) First you need a dedicated space for your altar. It can be as small as you have room for, but while using it for an altar, you should not use it for anything else. It is not a space to set a cup or pen down, even for a moment. It’s a lesson in commitment. I like to put a cloth down to formalize it, to remind me of its sacredness.

2) Place a candle on the altar. This is the beacon you are burning, like a lighthouse, to attract their attention. You can pick one candle that will burn through the season. If you are using a dedicated candle holder, tea lights are fine. I used to use Goya candles in jars, until I found a fossil tea light holder at a rock show that I lives on my altar now.

3) The last thing necessary for the bridge is a glass to hold libations for the ancestors. Plastic is not an energy conductor, so I try not to use it on my altars. Water is the best offering. It is what we need to survive when we are alive and comprises a large part of our physical bodies. Spirits are attracted to things that remind of them of their physical lives. Tend to the glass every day; watch the water level and keep it full.

4) If you have any photos of your ancestors, you can add them to your altar. You can also include photos of those you have known and loved in your life who have died, including animal friends. The only thing that is taboo is to put images of people who are still alive on your altar. If the only photo you have also contains living people, you can use cleverly cut post-its to cover the living image.

5) If you have any objects that belonged to the dead, their energy and familiarity will help pull their spirit energy to your altar, especially if you have items that have been passed down. If you know that someone had a favorite flower, you can a bouquet. If they had a favorite drink, set one out for them. It doesn’t just have to be items they held, but can be items that might entice them to come.

6) I also include an offering bowl on my altar as a place to leave candies and small food offerings to sweeten the draw to feed the spirits. Food is not just important to us, it was important to our ancestors, too. As with Dia de los Muertos celebrations, I find items with pungent scents or flavors work well.

These are all things that will help call spirit to your altar. You can also add items that will help you connect to that ancestral energy. If they are allies for you, bone items, stones, or fossils are good aids. But this is the chance for you to put your own touches on the altar, and truly make it a bridge between spirit world and you.

Start tending it a week before Samhain. Light the candle at the same time every day and take moment to think of your ancestors. Take a moment to call to them, either silently or out loud. It’s about dedication and desire. Remember to let your recent dead sleep and rest. Do not call them for your grief is too animal and too frightening for those in transition. Honor their memory and wish them peace. Ask those you call to your altar to watch over and guide them.

Community doesn’t stop when we die. The web doesn’t dissolve when we are no longer physically part of it. We are all relations, all part of multiple overlapping worlds that are both visible and invisible. They exist whether we perceive them or not. So light your beacon, invite your Ancestors to enter, and open yourself to their visitations.

Leave the Recent Dead to Rest

This is the time of year when neighbors decorate their yards with fake cemetery stones, when cobweb-covered skeletons hang from trees and porches. Leaves around us dry, fall and die, leaving the bare branches visible, and our minds wander to thoughts of loss. It is this time of year when those we have recently lost are close to our hearts and in our thoughts.

In my Ancestor practice, I talk a lot about actually working with your dead. For my purposes, there are three levels of dead. There is your Ancestral Dead, comprising those of your family line you never knew in life. Your Beloved Dead are those you knew and loved in this life that are passed, whether of your bloodline or not. And then there is your Recent Dead, those who have died within this last year, or since last Samhain, if you regularly wish your recent dead rest. Just remember that time is not consistent, for us or them.

I spend a lot of time honoring the Recent Dead in Samhain rituals, lighting candles for them and wishing them safe passage. I shepherd lost souls across to whatever comes next. I know some spirits wander because they do not know where to go. It’s like standing at a subway station and the train comes and the door opens and all that exists beyond it is space without firmament. The spirits who are still attached to their physical bodies don’t know how to move through that space, thinking in terms that no longer apply, so they don’t.

Mostly what I want to tell you about is why I don’t do work or call upon my recent dead. And why you shouldn’t either. It’s not about them. It’s about you.

Not all Recent Dead cross over, but mostly they do. Still, sometimes a part of them stays behind because they’re not ready, or they have unfinished business. And even if they do, that business can wait. Because you need to take care of you.

When we grieve, we are walking in two worlds. The world of the mundane, where life revolves and continues despite our sorrow, and the world where every moment is a reminder of how our loved ones are no longer with us. That’s the world where every time you reach out for them or you turn to talk to them, where every one of those moments is sharp and it cuts. And no one is in that world but you, existing slightly outside of the one everyone else is in.

Sometimes we forget that others around us don’t feel the pain we’re feeling. Sometimes they forget we’re still feeling the pain we’re feeling. So we are not in a stable place, even if we’re functional. That is extremely important. We use our intuitive bodies to do magic. Our intuitive bodies and our emotional bodies are not the same, though they overlap. And our emotional bodies are grieving.

I do not call on my Recent Dead for help or aid. I do not ask them to visit me in my work, in my meditations, or in my dreams. Because it would be too hard if they came. It would be too hard to open my eyes in the morning, after experiencing them, and re-remembering that they are gone.

A decade ago, friends of ours let us stay in their empty house while in town for holiday with my family. They were out of town for Christmas, as earlier that year my friend had taken his life in that house. His wife and son were recovering, choosing to spend their first holiday elsewhere. I woke in the middle of the night and he was standing at the end of the bed. He wanted to know where they were. It was Christmas. He came to be with them. Where was the tree? Where was his son? I took a deep breath. His eyes were so clear and bright, so much like the man I knew before his illness.

I told him he had to leave them alone. I told him it was too hard for them, because of what he did. I told him his being around made it hard for them to move forward. I told him he made his choice and he had to own it.

He was sad. But he disappeared. And I fell back to sleep. The human part of me wanted to ask my friend questions. But even spirits rewrite their own stories. It’s what holds them here. In hauntings, it is always the truth that sets the ghost free. And as a healer, as an Edgewalker, that was all I had to offer him.

Afterwards, my friends’ lives improved. The queer sensations that had been haunting them in the house stopped. Magic is real.

Magic isn’t safe.

So we don’t work with the Recent Dead. At Samhain, we ground that grief with flame and fire and we hold that light in our hearts. We know that peace of sorts will find us. And that we will accept the inevitable nature of death, even as it applies to us. Eventually. And that hope sustains us.

On All Hallow’s Eve I will offer the names of my Recent Dead and I will wish them peace. But I will not open myself to contact. I will not ask them questions. I will offer them tears and reach back to my Beloved and Ancestral Dead for comfort. Until next year, I will leave my most recently deceased to their rest. 

The Autumn Tree

As a child, I thought that the splash of autumn color was the final death cry of the tree, screaming against the end in red, orange, and yellow defiance. I believed every fall was a little death for each tree, except for the pines, the immortals of their world. I used to hug the trees, bare of their leaves, and whisper comfort to them, telling them it would be all right, that their leaves would come back in the spring.

There was a lot about death I couldn’t perceive then, but even in my misunderstanding, I created rituals designed to comfort the living.

It is in these last weeks before they die that the leaves are able reveal their true selves to men who might otherwise bow too humbly beneath their splendor. Could we stand against the awe and wonder if our world was painted so vibrantly around us every day?

As they die, as their chlorophyll drains, the true skin is revealed and the leaves fill our world with wonder. We honor them as they burst and burn and fall to the ground. We trample the bones of them beneath our feet, reveling in the crisp sound cutting through the air that signifies autumn. We make pyres of their dead, careening into piles, giggling as they crunch beneath our weight. Even in death, we can also find joy.

The pieces of them we crush and scatter underfoot nourish the ground beneath the trunk of their tree. Their bones are meant to be left to mulch and feed their mother, just as our dead are meant to be buried beneath the earth, exposed to the elements, to nourish the world around it. Nature shows us how to live within the pattern of the larger world, but we can’t perceive it from our square cities of cement and asphalt.

We don’t bury our dead unfettered. We bag up the leaves from our yards and take them away from their home. We do it because death isn’t pretty. Because we do not want to see the crisp carcasses decaying before our eyes, as if it taints the image of their beauty.

But all beauty fades. Should that make what remains less beautiful? Is it not beautiful that each tree sees multiple generations of humans come and go, just as we watch a generation of leaves bloom, grow, and die for each year that we are alive? Is there no beauty in death's place in our cycles of life? I stand in wonder, gazing at the mountains around me. I watch as red, yellow, orange, and russet fire meet their end.

An Ancestral Parade of Pictures

The store my 2x Great-Grandpa Hiram Wicker and his brother William owned, late 1800s (L), Lockport, NY.

The ancestors who came before us were people just like us, struggling to get by and chasing their dreams. Sometimes it’s hard to remember that about people we didn’t know. So I like to go through the pictures that I have of them, looking for small glimpses into their lives. May they guide my dreams and live on in my deeds.

 My Mother's Side

My maternal grandparents, Patricia Art (living) & Richard James Riddle (1931-2004) 

1x Great-Grandparents Harold Lafayette Riddle (1903-1975) & Elsie Elizabeth Durant (1904-1994)

2x Great-Grandparents Lafayette Riddle (1873-1938) & Frances Ann Gillette (1877-1963), front center two. That's my great-grandpa Harold in the light suit in the back row.

We are guessing the man behind my Great-Grandparents Elsie and Harold is her father, my 2x Great-Grandparents George Francis Durant (1871-1934). It's the only picture we have of him.

3x Great-Grandparents Levi H. Gillette (1845-1911) & Jane Berry (1841-1901) and their children. The girl on the left in the back row is my 2x great-grandma Frances.

4x Great-Grandparents Ezra Wheeler Gillette (1819-1849) & Mary Ann Boots (1825-1899)

4x Great-Grandparents Francis Berry (1816-1900?) & Elizabeth Ann Hill (1825-1899)

My Father's Side

My paternal grandparents, Mark Eaton (1915-1982) & Ruth Ruston (1916-1959)

My father’s mother’s line.

1x Great-Grandparents Frank William Ruston (1888-1971) & Minnie Estelle Wicker (1890-1964)

2x Great-Grandparents Charles Evan Ruston (1847-1933) & Ruth Ireland (1861-1940). They're the center two in the back row, surrounded by their children and their children's families.

2x Great-Grandparents Hiram King Wicker (1844-1908) & Emma Angeline Whitcher (1845-1929). Hiram and Emma are the center couple. This photo was taken before they had children. All the little ones belong to Hiram's brothers.

3x Great-Grandfather Bailey Harrison Whitcher (1799-1865) & Ordelia DeLozier (1810-1888)

4x Great-Grandmother Lucy Raymond (Lozier) (1789-1874)

My father’s father’s line.

1x Great-Grandparents Royal Levant Eaton (1873-1931) & Hattie Eva Smith (1882-1969). They're with their oldest daughter Helen.

2x Great-Grandparents Bennett Eaton (1847-1909) & Theresa Cordelia Tenney (1850-1930). In the photo Theresa is holding their son Hubert.

2x Great-Grandparents Silas Parker Smith (1851-1896) & Hattie Eva Dutcher (1857-1882).

3x Great-Grandparents Ammi Smith (1824-1918) & Sophia Sears (1829-1909)

3x Great-Grandparents Reuben Feagles Dutcher (1831-1908) & Eliza Marsh Bird (1837-1926)

May we all remember the many who have come before us. Whether we know their names or faces, may they live on in our hearts. What is remembered, lives. What is remembered never truly dies.