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There has been quite a bit of misinformation published for this family, and so I think it is important to put down in writing a summary of the documentation that may help researchers find the correct trail to our ancestors. In this document, I will merely summarize a bit of our family history in Germany to clarify our heritage so as to address some of the errors made by others.
Another error that has been perpetuated is that our a€?Hans Martina€? must have been a young boy, under age 16, when he came to North America, and that his name was therefore not recorded, but that the a€?Hans Martin Kirschmana€? listed on the passengera€™s list must have been his father.
But, to help convince others of that claim, leta€™s begin our story with actual confirming documents from Germany.
In this paper, we will start with: Johann a€?Hanssa€? Martin Kirschenmann, who was born on 26 Feb.
Anna Marie born 29 May 1737 -- she had, in 1771, an illegitimate child [male] named Christian born in Pfalzgrafenweiler. Again, the above record comes from the Pfalzgrafenweiler Jakoba€™s Church record, which was the home parish of Hanss. Now, there is a very interesting item noted for this young woman in her own parish record, which says that: she was married on 28 Jan. This clearly establishes the birth of Johann a€?Hansa€? Martin Kirschenmann (our immigrant ancestor) as the son of a€?Hanss Martin Kirschenmann and his wife, Anna Catharina Schmid, who were married about eleven months following his birth.
Not far away, in the village of Goettelfingen (about 6-7 miles northwest of Pfalzgrafenweiler)--as the crow flies, lived the family of Christian Schwarz. Their oldest daughter, Agnes Schwartz is the one who is of the greatest interest to us, as our immigrant grandmother, but also take note of the names of her brothers, as two of those will come up again later. Sometime after the birth of their second child, this family moved to Kaelberbronn, which is about four miles to the south of where they were living, and about half way to Pfalzgrafenweiler. For the source of much of the following information, see: History and Genealogy of the German Emigrant Johan Christian Kirschenmann, Anglicized Cashman by Arthur Weaner and William F. Hans Martin Kirschenmann and his young bride, both about 20 years old, began their migration together down the Rhine River in 1752. This Hans Martin Kirschman was the 20 years old father of our American family by this name. In all of Pennsylvania there were only two Kirschman (Kirschenmann, even by other variant spellings) families that can be found in the time frame between 1752 and 1776. In 1761, after living in PA for nine years, and after succeeding waves of immigrants had arrived in Berks Co. The other family by that name living in Pennsylvania at about that time was that of Johan Christian Kirschman (Kirschenmann) who boarded a ship a€?Hamiltona€?, Charles Smith, Commander, in Rotterdam, Netherlands, and sailed to Cowes, England, arriving at Philadelphia, PA on 9 Nov. Both of the above men were thought to have come from the same general area in Wuerttemberg, Germany. We know the names of the following children of Johann Martin Cashman and his wife, Agnes Schwartz, who were still living in 1804 when Martin made his will in Bedford Co., Virginia--from the gaps between their birth years, there could have been additional children who died earlier than this date.
Martin Kirschman was listed as a carpenter, and paid taxes on 1 horse and two cows in Berks Co., PA in 1767 [Tax List of Berks County] and was also listed in the tax list for 1768.
During this period, Hans Martina€™s oldest son, George, married in Washington County, MD and had a daughter on 13 Nov.
In 1778 (during the war years) Men were asked to take an a€?Oath of Allegiancea€? to the new United States of America. There was also a mention of Adam Bumgartner as a resident of Washington Co., MD, in 1778, the year prior to his marriage. I have seen a claim that Martin Kirschman may have moved to Bedford County, PA about at this time and paid taxes there in 1779. As the Revolutionary War drew towards its close with the surrender of General Cornwallis to George Washington at Yorktown, VA in 1781 thousands of British soldiers were taken as prisoners. We have not been able to find any other records for our Hans Martin Kirschman after this date--except for his will. This surname is just not close enough to say that this was our a€?Martin Kirschmana€? but it is given here only as a point of interest. Now, we have an even longer stretch without any documentation, but in 1803, Hans Martin & Agnesa€™s youngest daughter, Elisabeth Kirschman, or a€?Betsya€? married Jesse Orendorff in Bedford Coounty, VA (or Botetourt County, VA). At least by 1804, and probably earlier, our Hans Martin Kirschman and Agnes Schwartz had moved to Bedford County, VA., which occupies most of the area between Roanoak and Lynchburg, VA in southwestern Virginia. This last Will and Testament of Martin Kershmon, deceased, was exhibited in Court and proved by the oath of James Ripley, a subscribing witness and continued for further proof and a Court held for said County the 24th day of September 1804a€”this will was further proved by the oath of Presley Sinclair another subscribing witness and ordered to be recorded.
In the 1820 US census, there was only one Cashman family still in the area and this was for a George Cashman in Providence Twp, Bedford Co., PA. As discussed above, Catherine Kirschman was born about June of 1752 in Amsterdam while her family was en route from Germany to America.
Catherine spent her early years in Berks County, PA until she was in her mid-teens, when the family moved to York County, PA, and about 25 years old when they moved to Washington County, MD.
There were only two Catherine Kirschmans (by any spelling) that we can find in the USA at that time. It is not clear where and how Catherine next met David Buck, but since he was absent from his home in Bedford Co., PA from 1785 till about 1789. Shortly after their marriage, they returned to Davida€™s home in Bedford County, PA, where this couple had Davida€™s first child, a son, Thomas Buck, named after Davida€™s father. We do not know the birth years of any of these, but they all would have been born between 1780-86 and probably in Washington Co. David and Catherine remained on Brush Creek in West Providence, Bedford, PA for the rest of their lives. According to David Buck's will, there are two daughters younger than Elizabeth Buck, who was born 2 May 1795. There were many political and religious difficulties multiplied by physical hardships in continental Europe during the 16th, 17th an 18th centuries to make the mind fertile to emigration to America.
In 1681 William Penn received from King Charles II of England, 40,000 square miles of land in America, in liquidation of a debt of 16,000 pounds the British government owed William Penna€™s father. The journey to Pennsylvania consumed from eighteen to twenty six weeks.[3] The first part was the journey from the Palatine down the Rhine River to Rotterdam, in our case, or to some other seaport {note that for the family of Johann Martin Kirschman, the embarkation port was Amsterdam}.
The Passengers were usually crowded, with insufficient and improper food and water, subjecting many to all sorts of diseases which resulted in the death of many, especially the children. It was of early concern to the rulers of the Province of the emigration of the Germans to English Pennsylvania. From the dock, the arrivals go to the City Hall, sign the above oaths, and square their account with the Captain. To what extent Christian Cashman, his wife and family participated in these sufferings is not known, but it is safe to assume that they endured many trials. It is on these ship and oath lists above referred to, that is found the name of JOHAN CHRISTIAN KIRSCHENMANN. The Foreigners whose names are underwritten, imported in the Ship Hamilton, Commanded by Charles Smith, from Rotterdam, did this day take and subscribe the usual Qualifications.
Only the names of males above age sixteen appear, but tradition states he was accompanied by his wife, Catharan (whose maiden name has not been ascertained), and five of his six children,[7] viz: Christian, Barbra, George, John and Susanah.
On the Ship Edinburgh, James Russell Commander, from Rotterdam, {Note: the author made an error here. At the same source for the year 1767, under name Martin Kirschman, a carpenter, 1 horse and 2 cows, tax L2.[4] The surname Kerschner appears frequently in Berks County records. Martin Kirschman and his wife Agnes, Daughter Elizabeth, born September 14, 1775, baptized November 26, 1775. This is all the data found on this family, and no descendants have been ascertained at the time of writing. List of inhabitants of Providence Township, Bedford County, Pennsylvania, made subject by law to the performance of militia duty, taken by Peter Morgert, the 27th Jany.
Martin Cashman a€“ The Ancestral File of the LDS Church contains a family from a€?Paa€?, where the fathera€™s name is a€?Martin Cashmana€? born 1764 in Pa. I know that Martin Jr and Elizabeth (wife of Jesse Orendorff) moved their families to Breckenridge County Kentucky in the early 1800s. Martin Sr's wife Agnes Schwartz had two brothers, Frederick and Chrisian who located in Botetourt County Virginia around 1790-1800. There has been quite a bit of misinformation published for this family, and so I think it is important to put down in writing a summary of the documentation that may help researchers find the correct trail to our ancestors.A  For additional information on this family while living back in Germany (Wuerttemberg) before their immigration to America, please see Our Kirschenmann Haritage in Wuerttemberg, Germany by Lionel Nebeker also available on this web-site in the a€?Librarya€?. Another error that has been perpetuated is that our a€?Hans Martina€? must have been a young boy, under age 16, when he came to North America, and that his name was therefore not recorded, but that the a€?Hans Martin Kirschmana€? listed on the passengera€™s list must have been his father.A  Indeed, the man listed on that passengera€™s list (and wea€™ll discuss that below) was our only immigrant by that name--and he was 20 years old at the time of his migration.
Not far away, in the village of Goettelfingen (about 6-7 miles northwest of Pfalzgrafenweiler)--as the crow flies, lived the family of Christian Schwarz.A  He was not born there, and we do not have any indication of his homeland, but he moved there in time to marry Anna Maria Kuhn (b.
Although many books have been written about the psychology of violence (as I learned during my days directing a program for court-referred perpetrators), Dr.


The same dynamic of denial applies to entire nationsa€”and goes far toward explaining why the a€?nicesta€? and most restrained people sometimes pick up a gun. Listening to the Rhino deals not just with outwardly expressed violence, however, but with confronting and transforming archetypal violence (as imaged by the dream figure of the Rhino) manifesting from within the psyche. Following up on Jung's advice to translate emotions into images, Dallett writes about how a symptom or an illness, whether somatic or psychogenic (or both), represents an attempt at incarnation imparted by a spiritual force badly in need of translation from a literal source of suffering into an actively lived symbolic work. Active imagination furnishes a primary Jungian tool for this kind of deep work, but as Dallett reminds the reader, Marie-Louise von Franz always insisted on the importance of completing at least these four steps: setting the ego aside, tending the images, reacting to the images, and putting the results to work in life (italics added).
This belief may well be a candidate for what Dallett identifies in another context as a pathological identification with spirit: what Jung identified as inflation.
In the chapter a€?Sedating the Savage,a€? Dallett presents many examples of how psychotropic medication represses unpleasant emotions while supporting artificial idealized states of happiness and surface contentment. While the matter of healing is a major theme of this book, the other is violence, and Dalletta€™s point here is that when violence is repressed it puts the individual and collective into grave peril. Dallett returns our attention to the potency of active imagination as a tool to activate the psychea€™s potential for literal physical healing as well as psychological wholeness. On the cover is a picture of a rhinoceros with two birds perched on its back, a classic example of a mutually beneficial biological symbiosis. Jungians are often the last bulwark in todaya€™s field of mental health practitioners, who remember the unavoidable reality and necessity of darkness and violence.
We must develop an ego that is strong enough to contain the violent side of human nature, Dallett suggests, in order to live up to a€?what Jung saw as the millennial task (of) carrying the divine opposites of good and evil within the individuala€? (p.87).
To contain the worst kinds of violence, Dallett suggests that we find a way to give expression to our destructive impulses without causing too much harm.
The gist of Dalletta€™s argument, however, points towards incorporating more of the almost lost Jungian technique of Active Imagination. The Rhino did not simply show up to heal the dreamer, but to inform her that she was to serve him.
In Pat Britta€™s own words a€?During my early association with The Rhino, I could tell he wanted something of me, but I did not know what.
In the alchemical laboratory of human life we are also mirrors for transformations on a larger scale, the transformation of the spirit in nature.
Dallett reminds us that one-sidedness is one of our greatest dangers, be it the lopsided, misunderstood spirituality that denies the spiritual reality of violence or the overly rational slant of todaya€™s scientific community. We read in some detail here about the work of Jungian analysis, with special emphasis on active imagination, a method for bringing unknown parts of oneself into awareness and into connection with onea€™s everyday personality.
Seamlessly, the book then turns to two major topics of special concern in todaya€™s world: the nature of violence and the use of psychotropic drugs. While this discussion of violence focuses on the psychic sources of explosive violence, another section, on the use of psychotropic drugs, looks at contemporary uses of prescription drugs to damp down or cover up difficult, painful, unwelcome emotions (and violence).
What we have in this small book is the fruit of a penetrating mind nourished by long experience of the psyche, and now offering us the essence of that experience, fueled by passionate concern over issues of todaya€™s world. Why is there so much violence around us - shootings in colleges, bullying in schoolyards, violent movies in theatres, graffiti in public spaces, news on television?
Janet Dallett is a Jungian analyst in her seventies, now living in Port Townsend, Washington. Britt had hundreds of Rhino dreams in the course of her nine-year analysis with Dallettt, which always focused on the meaning of his latest appearance.
Britt truly grasped the Rhino, writing poetry about him, painting his picture, and even casting him in bronze so he could stand in her front hall, and her damaged heart healed.
Dallett attributes Britta€™s healing to her commitment to the Rhino, a voice for what Jung calls the Self, the God within. We are doing to the wild part of our psyche what we have done to the wild parts of the earth. 1733 in Pfalzgrafenweiler to Johann Martin Kirschenmann, a rafter there, who was the son of Jacob Kirschenmann, who was a baker there. And on the motion of Isaac Sinclair, the Executor therein named, who made oath together with Alexander Simmons his Security entered into and acknowledged their Bond in the Penalty of Five Hundred Dollars conditioned as the Law directs Certificate is granted him for obtaining Probate thereof in due form. It was the largest tract of land ever granted in America, under which Penn was made the proprietor and invested with the privilege of creating a political government. Pleasant township, Adams County, Pa., in 1788, it seems highly improbable this entry could refer to him. 1733 in Pfalzgrafenweiler to Johann Martin Kirschenmann, a rafter there, who was the son of Jacob Kirschenmann, who was a baker there.A  This date matches exactly with the record in the Pfalzgrafenweiler parish given above. Dallett's clearly and concisely written book offers thoughtful and sometimes surprising reflections, case anecdotes, and scholarly musings on violence as a spiritual problem.
It is easy for introverts in particular to skip the final step, but doing so severs inner from outer, contemplation from action. James Hillman has presented a similar critique, which can be summed up by the dictum: Silence the symptom and lose the soul. It is tiresome to be reminded that Jung believed active imagination to be the sine qua non of coming to terms with the unconscious.
Oxpeckers or a€?tick birdsa€? sit on top of the rhino eating insects and noisily warn of approaching danger. It contains big ideas that deserve to be pondered and digested many times and reading this book is an excellent way to re-engage this material. Dallett reminds us that the etymology of the word a€?violencea€? suggests a close relationship between violence and God.
Dallett makes a convincing case that our culturea€™s addiction to love, peace and happiness in effect creates senseless violence and that we must learn and find a way to teach our children, that the terrible side of life is not going anywhere. Dallett reminds us that, once a respectful and responsible attitude towards the unconscious psyche has been developed, the meditative dialogue of Active Imagination is the technique for the on-going and life- long task of engaging emerging images. Dallett grounds her reflections by allowing us a glimpse into the lives of two former patients, Pat and Teresa and she shows us the difference in attitude of these two women towards powerful inner animal dream figures. Britt had this dream, but because she took the image seriously and engaged it for decades to come. It is a potentially dangerous, primitive animal that has visited the dreams and fantasies of Ms. Dallett makes the analogy to the alchemical work, which Jung had translated into psychological terminology. At first I thought his message was personal a€“ urging me to view life as whole, not with the limited eye of my rational ego. Our collective ego is still trying to maintain its autonomy in relation to the larger mysteries while the power of the feminine in her own totality is pressing into consciousness. This discussion is unusually clear and thorough, giving a readable and rounded picture of this form of psychological worka€”both its potentiality for healing and its dangers. And why are we so fascinated by violence that crime, killing, and war are often at the top of the news? I hear him pronounce: a€?If a thing is worth doing it is worth doing easily!a€? By this he means, according to Britt, that if a thing is worth doing it is worth taking the time to get to know it, so the thing can show you how it wants to be done. When connected to your inner program something beyond the ego comes to your aid, but when you try to go against your destiny you hit a wall. Later she realized he wanted to reach a wider audience; he wanted to speak for life, all life, animals, plants and the earth itself.
We North Americans have naively idealized the Christian virtues of kindness and self-sacrifice, dangerously repressing our so-called negative emotions. We are sedating the suffering of body and soul with psychoactive drugs, unaware that pain is a reaction against something that needs to change.
1770 -- little is known of his life, but he was listed as one of Johanna€™s sons in the 1804 will. Johna€™s Evangelical Lutheran Church in a€?Elizabeth Towna€? (now Hagerstown) Maryland on 13 Nov.
Liberty being granted the other Executors to join in the probate thereof when he shall think fit. 1681 in Tumlingen, Schwarzwaldkreis, Wuerttemberg, as the son of Hans Jacob Schmid and Anna Maria Helber) who had married on 2 Aug. Also criticized is the widespread habit of using meditation to get rid of (repress) the emotionally charged images flowing from the unconscious. I would like to see this insightfully expressed logic extended more often to the state of the oppressed struggling on every side and in all corners of the world. The Indoa€“European root of the word a€?violenta€? is wei, which means vital force and one definition of the word God is a€?an immanent vital forcea€? (p.86). The reader is encouraged to reflect on seemingly counter-intuitive statements, such as a€?violence is the human spirita€™s protest against the enforcement of more goodness than it can stomacha€? (p.92).


This suggestion, although fundamentally right, may need more elaboration than this book provides, because the danger of infection by archetypal forces is high and not to be taken lightly. With reference to Barbara Hannah, Dallett devotes a segment of the book to a much needed review of what Active Imagination is and discriminates what it is not. We are informed on the front page that this book was written with contributions by The Rhino and by Dalletta€™s former patient Pat Britt. Dallett writes, a€?The Rhino has been the central figure in hundreds of Pata€™s dreams continuing still today. The alchemists believed that their work was to redeem God or the son of God, whom the alchemists imagined as a a€?fabulous being conforming to the nature of the primordial mothera€? (p.
We are encouraged to look at the place within ourselves where we remain a€?fundamentalista€?, where spirit is trapped in a literal, concrete enactment, physical illness or cherished convictions of the nature of reality. The cover photo of a rhinoceros with two small birds casually perched on its back leads us into a text full of insight into both interior and outer worlds.
Only a profound understanding can put forth such subtle and complex ideas in such apparently plain talk.
Britt had been so ill with bacterial endocarditis and kidney failure that she was expected to die in her early forties. However, if something is hard to do you should change your relationship with it, or let it go. We are suppressing the healthy masculinity of normally active children with Ritalin, either because the way we are living is driving our children crazy or because they do not conform to our expectations.
1777 [Washington County, Maryland Church Records of the 18th Century, by Family Lines Publication, 1988. In my men's groups we always knew which men were at greatest risk for another violent incident: those who maintained that their anger was an aberration they had now overcome with penance and good intentions.
An overemphasis on decency and virtue not only darkens the personal and collective shadow, it unconsciously identifies with divine goodness and thereby falls into inflation and self-righteousness.
These and other New Age maneuvers are enlisted in the service of propping up the happy persona that conceals the darker dimensions of conflictual psychic life. Yet Dallett goes farther: Psychiatric medication should only be used to contain severe symptoms, she argues, preferably in small doses and even then only temporarily.
Most of the examples of violence in this book break forth from the uptight middle class, where swings are removed from parks to prevent lawsuits.
In Jungian thought, the Self, which is the psychological equivalent to the image of God, often breaks into consciousness violently. Active Imagination is not guided fantasy nor is it art, but, following Hannah, Dallett sees Active Imagination as a creative function. 28), an earthy, fabulous, night creature, like the Rhino, equally life threatening and life giving. We meet the rhino of the title as he first appears in the dreams of a gifted woman whom the author has known for more than 30 years, initially as her Jungian analyst. Rage, she says, is a natural instinctive response to a threat to the Self; violence is the human spirita€™s protest against the enforcement of more goodness than it can stand.
In the light of this observation, the missionary and the terrorist stand revealed as brothers-in-arms.
Making a work of art, breaking a therapeutic impasse, or modifying a relationship are three of many possibilities for new forms of expression that liberate the archetypal power from remaining trapped a€?in mattera€? (in symptom or illness). One can almost hear in popular a€?thinking positivea€? propaganda the voice of the family cheerleader castigating brothers and sisters for being so a€?depressinga€? as to discuss Dad's alcoholic violencea€”or on a national level, the violence inflicted by the precarious rule of empirea€”out in the open.
Although the alarm should be raised about overmedicationa€”psychotropics are even being found in public water suppliesa€”I have known people with major psychiatric disorders for whom the advice to go off meds to do a€?psychological worka€? has been disastrous. Dallett pleads us to acknowledge that the terrible in human life is real and that only by confronting it, by taking it by its horns, do we have a chance of not being controlled by it. The Rhino represents an instinctual mercurial principle in psyche that holds the power to heal or to wound.
The Rhino becomes an imaginal companion for Pat Britt and Dallett speculates that his a€?dependable presence may compensate the uncertainty of a life in which death is always at handa€? (p.33). We follow the patienta€™s devoted inner work with the dream rhino, as he emerges into a living imaginative reality: mentor, opposite and guide, and we learn of the healing of her life-threatening physical illness.
In Britta€™s initial dream, the dream that is thought to foretell the course of therapy, a small rhinoceros charges her, but she catches him by the horn and holds on. If you can let it speak to you, and give it what it needs you will have an inner partner for the life that remains to you, however long or short that may be.a€? (p. Royalties, in part, go to the International Rhino Foundation, which helps to preserve the rhinoceros from extinction. I am thinking of people legitimately diagnosed with bipolar disorder who took similar advice from their gurus and ended up psychotic; one, a former student, is still homeless and ranting in the streets. As fantastic amounts of money continued to be funneled upward, the number of Americans living below the poverty line soars higher than ever before.
There is a story about the late Edward Edinger in which someone asked him, a€?What is new in Jungian psychology?a€? He replied, a€?New? Then I am reminded of the story of Edinger and his comments about what is old and what is new in Jungian psychology. Instead she asks us to recognize violence as an intrinsic aspect of the collective psyche, one that must find expression and that does have a purpose as when a€?the Self often breaks into consciousness in ways that are violent, primitive, even monstrous. The unconscious is a minefield of devastating, destructive potentials, but without venturing, and at times suffering this minefield, there is no way of getting to the treasures.
In Pat Britta€™s case, it was the spirit released from a life threatening illness that took the image of this large, gravelly voiced Rhino. Finally we see that this work gives the former patient her independence of analysis and analyst. I have also known people with schizophrenia who could never hold down jobs or attend school without some kind of long-term antipsychotic medication. People still dona€™t understand the old.a€? Author Dallett might heartily agree with this sentiment. He speaks to our desperate post-modern world, saying we must turn away from our arrogance and learn again to live with the rhinos, the crocodiles, and all the natural, instinctive forms of life a€“ now, before they are gone, leaving us alone, alienated, and doomed to extinctiona€? (p.37). What's important in such cases is to prescribe a correct and accurate dosage not only to contain extreme symptoms but to make psychological work possiblea€”work that includes dealing with the psyche's responses to the need for medication. If the Self in such sufferers is enraged, social constraints and injustices give it excellent reason to be, for as Martin Luther King pointed out long ago, a riot [like a symptom] is the language of the unheard. In her latest offering she reanimates many penetrating insights from Jung and reminds us that they are as cogent and urgent now as when Jung first presented them. In response to her dream, the woman took up the task of relating to the unconscious through art, dialogue with the rhinoceros and study of dreams. The remarkable dreams and healing experience of this dreamer make up one part of this rich book and serve to illustrate and put flesh on the abstract bones of some of C.G. But the growing data about the impact of a deep alignment of psyche and body reveals that we have merely scratched the surface of that mysterious intersection.
A connection and engagement to the depths of the psyche that stimulates powerful healthy growth and that transforms body as well as psyche is unhappily still on the fringe of accepted consensus today, this in spite of what depth psychologists, in addition to Jung, have intimated or stated for over one hundred years. A  I learned something from every man I met or exchanged emails with, and Lou taught me a few words in Spanish.A  Ole!
We can take a little walk, maybe get our feet wet, and then lie on a blanket and listen to the waves.
I do the same thing myself, when the mood strikes.A  And how about this for being an "in tune with women" kinda guy?A  A few days after I had ordered myself 2 new green dresses and several in black to add to my collection from a mail order company named Newport News, he sent an email asking:A  "So, what are you wearing right now?
A  For Christ Sake!!A  How about saving the Taxpayers a buck?A  In addition to that $6 million you've already blown by hovering and covering me, and scheduling a proper Face to Base meeting in your office; at my convenience? Dramatic, but no drama.A  Short black skirt, or long black dress?A  Heels or boots?A  Camo, or commando?
Until then, as in the end,there is much more to come.A A A  Once Upon a Time, a little mushroom popped through the moss covered ground of the Southeast Alaska Rainforest. Grant, Attorney at Law, Juneau, AK From Wedding Bells to Tales to Tell: The Affidavit of Eric William Swanson, my former spouse AFFIDAVIT OF SHANNON MARIE MCCORMICK, My Former Best Friend THE AFFIDAVIT OF VALERIE BRITTINA ROSE, My daughter, aged 21 THE BEAGLE BRAYS! HELL'S BELLS: THE TELLS OF THE ELVES RING LOUD AND CLEAR IDENTITY THEFT, MISINFORMATION, AND THE GETTING THE INFAMOUS RUNAROUND Double Entendre and DoubleSpeak, Innuendos and Intimidation, Coercion v Common Sense, Komply (with a K) v Knowledge = DDIICCKK; Who's Gunna Call it a Draw?



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