DOCSLIB.ORG

General and Analytical Index

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
General and Analytical Index GENERAL AND ANALYTICAL INDEX Abbreviations: s.=under; v.=see; q.v.=which see. Form of reference: 4g3.1 = part 4, section g, subsection 3.1; an s=following. 4/12-13=part 4, notes 12 and 13. Abtin (Xthwya, Xswyan), 6h5. Abzar(abzar), original stuff-energy, instrument, v. apsu, kat, 5c5, e2.2S, f, 3, 3.2, 4, g; 7a3; as wind-water, 5f7; as Ahriman, 5h3.4; Ahura, 5fB. activity, v. motion, logos, 12e2. actor (mimus) , galO. Adam, 3/6. Adonis, 3d; 4h3, i2; 3/5; 4/17; 5/9B. Ad portam, s. Transitus divus. Adrastia, 2/4; I2/1. adveniik, form, specie, s. man, 4glss; 5f3; 6b3; 4/9,1I; hypostasis, lIe3.!. aegis, 2b6. aer, v. air, vapor, 4/9, I I. Aesma=~sm, q.v. Afrasyab (Frangrasyan, "Prior-Mover"), v. Az i Dahak, 5£2.2. Agatha Tyche, Good Fortune, v. fortune, 6h7.1. Agathos Daimon, v. daimon, snake, Xvarr, 2b6, B, g; 5f9.3; gaI6.1; as one's daena, 4i4; a scorpion, 4j3.2. Agdistis, Ba14. agdos, rock, Bal4. Aggressor, s. motion, v. Ahriman, 5h2. I; as Saturn, lIe3. I. Aghraeratha, "Moving Order", 5£2.2. agni, fire, 6h2.2, 4.1. Agnophoros, s. Transitus divus, 12d. agreement, v. Covenanter, Junctio dextrarum, mithrem, patmiin. Ahriman (Angra Mainyu, Anghra Mano, the Aggressor, world-mover, v. ang-, Deus Arimanius, Xvarr; 2b5; 5e2.4, fI.3s; 6e; 12a4; substance of heat, 5c5.2, hl.l, 2.1, 3.4; 6fI; 4/11; of cold north (Zoroastrian). 4i4; 5f3·2, h3.4; Ile3; pierced a hole in world-egg or mother's womb, 5js-6; 5/103; attacked world-bull or -man, 5f9.3, h2. I; and set world in motion, 5£2.4, 9.3, h2.I, j5; 8a3.1; 4/11; probable place in the calendar, 11/3; as Hades-Serapis, 6d; IIC; as a creative viiy-xvarr, q.v., 6f, I; 7h; IICI; and Ratu, 6b4.I, in a patman with Ohrmazd, 12a4. Ahu (Ahum, Ahura, q.v.), lordship and principle of life, s. man, Natura mundi, 4h.3ss; 5h3.3; gag,17; IOb2; 12al, d; often combined with Ratu (Ratum, Judge), rulership and principle of sovereignty, v. sahr, derived from the Ahu as a dyad, 5h2.2; 6bI.3SS, hl.2, 5.5, 6.3, 10.1, 11.2, il.l; 7a, £2; 8a5.1; 9al4, c5.2; IId4; 12a4; 7/4. Ahunvar (Ahuna vairyo), formula, most powerful, magic, q.v., 5c5.2, e2·4, £5·1. Ahura (Asura) of the waters, v. Varuna, Deus aquae, 5f7, h3.3; gc, 5.2. GENERAL AND ANALYTICAL INDEX 395 Ahura Napat Apam (=God Burz) , Grandson of the Waters, 5h3.3; 6h hlO, i2; 7a2, c; IOb2; 12al, b4. Ahura Mazda, v. Ohrmazd, mak'd-. air (aer, vapor, q.v.), v. elements, moisture, pneuma, 5h3.3, 6, j, 1.2, 2, 2.2; 6gl, h3.3; lob2, f5; 4/8,11. aion (ayus, activity), life principle, 5hl; 6hl.I, 8; 4/10; of time and fate, 6gl; IIb4; 5/96. Aion, offspring of Wind and Night, 5j2, 4; lIe3. Aiopolis, 3/6. Airyaman (Aryaman), 6h2.ISS. aisthesis, perceptivity, v. ruvan, 4g3; 5hl.2, jz; 6gz.l; 4/9, 10. aither, v. elements, 8a3. I; 4/10, I I. Aiwisruthrim, first half of night, 6hlO. akanarak zaman, boundless time, 5f3.3. akinakes, dagger, q.v., 4g7; Iza6. akmon, v. asman, sky, 5c; 6c. akouon, 4g3; 7bz ; 7/12. aksv-, swift, 6c; apa, agna, swift moving, water. Alborz, v. Harburz. almond, 5/34, g8. altar (and base), 6e, hiLI; ga6, 8; represented, 3fI; 6h6.I, 8, 11.3; 8al; ga16.2 IIbz, 4, Cl, dl; 12a4; in a series, 5d; ga3.1; loaz; llb, e; 12dl; coals on, gal4; symbol of Ignis vitalis, q.v., lIel. Amahraspand (Amesa Spenta), Immortal Expander, 5c3, eZ.I, f5.I, hz, 5; 6h4.Z; 6/68; 11/3. amphora, v. bowl, Fons perennis. Amurdat (Ameretat), Menok or Spenta of plants (= life undying), 5hl.2, 5; 6bl.3, 3, h8; of pleasures, IICI. Amygdalos, almond tree, Primal Being, 5/98. anagr-rosnih, endless light, 5f; 6gl. Anahit (Anahita, Ardvi Sur), Righteous Mistress Undefiled, over the pure waters, 4g6,iz; 5h4,5; 6iz.3; gag. z; lof4. Anangke, Necessity, v. fate; Iza; 4/9; IZ/3. anathumiasis, a rising in vapor, 5f7; 4/9, 10, IZ; 6/30. anchor, 3h; IICI. androgynous, 4g1.3; moon and Jupiter, 5/87; 10/4: Physis, 4/8; tree, 5/98; man, 5/89; v. Hermaphrodite. anemos, wind, q.v., 4£; 4/9; v. vay. ang- (angh-) , move quickly, hotly, v. Ahriman; 5fz.3, 9.4, hl.z, Z.1. anger, v. thumos, wrath, 5h2.1; IIbl, e 2; seat of, 6gZ.2. Angra Mainyu (Anghra Mano), v. Ahriman, 11/3. anhu- (asu-), lordly life force, 5f7.z; 6b3. anima, v. psyche, soul. animal, v. Corpus vitale; 5fIo; gC5.1. animus, v. thumos. Ansar, 5f7.1. ant, zd. Anthesteria, 2b6; 6/68; 11/3. anthropomorphism, 6i5.I, jls. .
Load more

Recommended publications
  • On the Good Faith
    On the Good Faith Zoroastrianism is ascribed to the teachings of the legendary prophet Zarathustra and originated in ancient times. It was developed within the area populated by the Iranian peoples, and following the Arab conquest, it formed into a diaspora. In modern Russia it has evolved since the end of the Soviet era. It has become an attractive object of cultural produc- tion due to its association with Oriental philosophies and religions and its rearticulation since the modern era in Europe. The lasting appeal of Zoroastrianism evidenced by centuries of book pub- lishing in Russia was enlivened in the 1990s. A new, religious, and even occult dimension was introduced with the appearance of neo-Zoroastrian groups with their own publications and online websites (dedicated to Zoroastrianism). This study focuses on the intersectional relationships and topical analysis of different Zoroastrian themes in modern Russia. On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Anna Tessmann Södertörns högskola SE-141 89 Huddinge [email protected] www.sh.se/publications On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-6 Avhandlingar utgivna vid
    [Show full text]
  • The Zarathushtrian Daena in a Nutshell
    THE ZARATHUSHTRIAN DAENA IN A NUTSHELL TO BE 'GOOD' REQUIRES SPIRITUAL ENERGY GENERATED BY 'TARIKAT'S Who is a Parsi? Whenever this question is asked, a heap of legal, social and highly argumentative babbles are thrown in the answer. Poor Justice Davar is brought in, 'the big change in times' is put forward and a number of why's and why not's are shot out, with hollow vehemence, like "if men, why not women?" (The question is too worn out by repetition to need any elaboration.) All this endless discussions are hopelessly tangential and off the mark to the main issue, which is: a Parsi is basically a person of Religion - the Zarathushtrian Daena. Her or his life is required to be totally founded on the Daena. For a Parsi, Life and Religion are not only equal but congruent. Each point of the one should coincide with each point of the other. Every breath should inhale and exhale Daena and he or she must be aware and conscious of this. Three Good's and Freedom of Choice What is the Daena? Ask any common Parsi; the answer by nine out of ten will be: Manashni, Gavashni, Kunashni - Good thoughts, words and deeds. But if you ask: "What is your definition of Good?", he will stare at you as if you have gone mad. "You don’t know what is good?" "No", you can pursue the argument, "the definition varies with every person; what is thought as good by one is stamped as 'horribly bad' by the other. Hitler thought, killing of jews was very good.
    [Show full text]
  • (Of Consciousness) Recited at Dawn, the Hoshbam Prayer, Like Other
    Hoshbam: The Dawn (of Consciousness) Recited at dawn, the Hoshbam prayer, like other prayers, is poetic and enlightening. It is the dawn not just of a new day, but of the consciousness, of the realization of our oneness with the Creator and Creation. It reminds us of our role in this earthly sojourn, and of our final goal of Frashokereti. First in a series of articles on this inspiring prayer, we bring you the Avesta text, followed by the translation and the inner exposition as revealed by Ilm-e-Khshnoom. By SILLOO MEHTA Adapted in English from the Gujarati articles of K. N. Dastoor Hosh means consciousness and bam the sky. At the physical level, Hoshbam or dawn is a ray of light in the sky breaking into a flood of sunlight. At the spiritual level, Hoshbam is the dawn (awakening) and expansion of divine consciousness in us. The recitation of this talismanic prayer, Hoshbam, at dawn, enables us to do this. How? Read on… The time of dawn is considered by all religions to be holy and auspicious. It is a time when Light conquers Darkness, Good overcomes Evil, Mother Nature awakens from slumber to the waking call of the rooster who proclaims, “O man, awaken from sleep as another day has dawned. Get busy with your duties but before you do so, remember God with devotion and start the day with your offerings (prayers).” In the religion of Zarathushtra, the time period starting 72 minutes before sunrise until sunrise is known as Hoshbam and a prayer of the same name is to be recited in that period.
    [Show full text]
  • On the Good Faith
    On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-61650-6 Avhandlingar utgivna vid Institutionen för litteratur, idéhistoria och religion, Göteborgs universitet 25 ISBN 978-91-88348-47-0 Contents Abbreviations ........................................................................................................................................ vii Acknowledgements ............................................................................................................................... ix Chapter 1: Introduction ......................................................................................................................... 1 1.1. Point of departure and previous research ............................................................................. 4 1.2. Aims, scope and delimitations of the study ........................................................................ 10 1.3. Outline of the thesis ................................................................................................................ 13 1.4. Sources and selection procedure ........................................................................................... 14 1.5. Notes on transliteration ........................................................................................................
    [Show full text]
  • Genealogical Approach to the Role of Zoroastrianism in Ancient Iran's Education System
    J. Basic. Appl. Sci. Res., 3(6)699-706, 2013 ISSN 2090-4304 Journal of Basic and Applied © 2013, TextRoad Publication Scientific Research www.textroad.com Genealogical Approach to the Role of Zoroastrianism in Ancient Iran's Education System Homeyra Barzideh Phd Student of Kharazmi University, Tehran, Iran ABSTRACT The aim of this article is to evaluate discoursed and non-discoursed structures about Iran's history and Zoroastrianism and forming rules of educational discourse system by considering more comprehensive system of discourse system or knowledge formation (episteme) in Zoroaster era and after that. Present article has been written to evaluate role of Zoroastrianism in ancient Iran's education according to Michel Foucault's theories and his researches including archeology, genealogy and problem-identification. The processes of identity creation of a Zoroastrian on the basis of Zoroastrianism difference with similar religions, knowledge-based system formation, legal instructions in mentioned era, and the relations between knowledge and power had been reviewed. The results reveal that in spite of the existence of several local power centers, religious education system in ancient era was the only power that formed the truth and created knowledge. KEYWORDS: Iran's history, legal instructions, religious education system. 1. INTRODUCTION Foucault was a recent philosopher and sociologist who had introduced modern methods to evaluate social and historical systems. Power and its' related issues are the main notions of Foucault's thoughts. He used archeology and genealogy concepts to explain power. Every distinct fields of knowledge in any special era has divestive and affirmative rules that determine the question subjects.
    [Show full text]
  • Homage Unto Ahura Mazda
    Homage Unto Ahura Mazda By Dastur Dr. M. N. Dhalla www.Zarathushtra.com Table of Contents Homage Unto Ahura Mazda TABLE OF CONTENTS .................................................................................................................... I CHAPTER I .................................................................................................................................. 1 THOU ART ALL IN ALL TO ME, AHURA MAZDA ............................................................................ 2 THY NAME IS ABOVE ALL NAMES, AHURA MAZDA ...................................................................... 3 THOU ART THE CREATOR OF ALL, AHURA MAZDA....................................................................... 4 THOU ART OUR NEAREST AND DEAREST, AHURA MAZDA............................................................ 5 THOU ART ALL-GOOD, AHURA MAZDA........................................................................................ 6 THOUGH INVISIBLE THYSELF, THOU ART ALL-SEEING, AHURA MAZDA ...................................... 7 THOU ART LIGHT, AHURA MAZDA............................................................................................... 8 THOU ART THE SAME FROM AGE TO AGE, AHURA MAZDA ........................................................... 9 THOU ART AGELESS, AHURA MAZDA........................................................................................ 10 THY WILL IS THE POLE STAR OF MY LIFE, AHURA MAZDA ......................................................... 11 MY HEART LONGS FOR THEE,
    [Show full text]
  • Part Six: Yasna 31. 11 and 12
    Part Six: Yasna 31. 11 and 12. Yasna 31.11 and 12 Y31.11 and 12 are important verses, for more reasons than one. They express ideas that are implied elsewhere in the Gathas -- that the purpose of the material existence is to enable the choices and experiences that result in an evolution from a mixed ('good'/'bad') way of being to one that embodies, personifies, the true (correct, good) order of existence completely -- a way of being that is personified Wisdom (mazdA-).1 The acquisition of Wisdom is experience based. In Zarathushtra's thought, the material existence is necessary to enable spiritual perfection, completeness. A neat paradox. And verse 12 also corroborates a foundational (and beautiful) aspect of Zarathushtra's thought, which also appears elsewhere in the Gathas, and (without contradiction) in later texts -- Avestan and Pahlavi. But we today have largely forgotten it. Yet it forms a bedrock of his envisionment, and one which is at totally odds with today's conventional wisdom regarding 'this life' and the 'afterlife'. Here are verses 11 and 12 of Y31 in Avestan, with my translation. A discussion of their significance follows. I then give a word by word linguistic analysis, including the opinions of the linguists in our group; and at the end (to show their opinions in context, and for comparative purposes), I give the full translation of these 2 verses by each linguist in our group. To avoid repeated references to their translations, commentaries and opinions, I footnote them here.2 Y31.11: hyat; N/; mazdA; paOUrvim; gaE{WscA; TaSo; daENWscA; {wA; maNa<hA; xraTuCcA; hyat; asTvaNTem; dadW; UCTaNem; hyat; CyaO{aNAcA; s/Ngh=scA; ya{rA; vareN/Ng; vasW; dAy?TE;3 Y31.12: a{rA; vAcem;4 baraITi; mI{ahvacW; VA; ereC;VacW;5 vidvW; vA; evidvW; vA; ahyA; zeredAcA; MaNa<hAcA; ANUC;HaxC; ArmaITIC;6 MaINyu; peresAITE Ya{rA; maE{A; .
    [Show full text]
  • Texto Completo
    ISIDORIANUM 25/50 (2016) 277-285 ISIDORIANUM 50 (2016) 277-285 Cuidado del mundo, cuidado de la palabra, cuidado del alma La visión del problema según el zoroastrismo José Antonio Antón Pacheco Universidad de Sevilla Resumen: En este artículo se intenta mostrar si se puede aplicar el concepto grie- go de epiméleia al pensamiento zoroastriano. Más en concreto, se abordan los temas del cuidado del mundo, el cuidado de la palabra y el cuidado del alma. Para ello se analizan algunas categorías fundamentales del mazdeísmo tales como menog, getic, paiman, daena, jorrah o fravarsi. La conclusión que se extrae es que sí es pertinente hablar de cuidado del mundo, cuidado de la palabra y cuidado de sí en el ámbito zoroastra en particular y en el ámbito iranio en general. Abstract: This paper treats to demonstrate if it is possible to apply the Greek concept of “epitemeleia” to the Zoroastrianism. Specifically, we treat the issues of World care, word care and soul care. In order to do so, we analyze some core categories of Mazdeism such as menog, getic, paiman, daena, jorrah orfravarsi. The conclusion we reach is that certainly it is pertinent to talk about World care, word care and self-care in the Zoroastrianism in particular, and in the Iranian area in general. Nuestra intención es mostrar de qué manera el problema del cuidado de sí y del cuidado del mundo, es decir, eso que responde a la epiméleia griega, está presente en el zoroastrismo. Para ello no queremos en absoluto forzar los textos, a sabiendas de que muchas veces uno encuentra lo que busca.
    [Show full text]
  • The Talisman
    DG McIntyre - The Talisman A talisman is defined as a charm of great potency, capable of producing extraordinary effects.1 If anything has been accorded the status of a talisman in the later Zoroastrian literature, it is the Ahuna Vairya – the Yatha Ahu Vairyo prayer. This prayer is composed in the Gathic dialect and is in the same metre as the Ahunavaiti Gatha.2 Professors Insler and Humbach both believe it to have been composed by Zarathushtra himself.3 In a later text (not a part of the Gathas), called Yasna 19, which is a later commentary on the Ahuna Vairya, Ahura Mazda is said to describe the Ahuna Vairya as His Word, and is said to have stated: “…..this word is the most emphatic of the words which have ever been pronounced, or which are now spoken, or which shall be spoken in future’ for (the eminence) of this utterance is a thing of such a nature, that if all the corporeal and living world should learn it, and learning should hold fast by it, they would be redeemed from their mortality!” translation by Mills in Sacred Books of the East, Volume 31, Yasna XIX, verse 10, pages 262 – 263 (Motilal Benarsidas reprint). While it is unlikely that this is a direct quotation from Ahura Mazda, the fact that the writer of this commentary puts these words in Ahura Mazda’s mouth, indicates the importance this writer ascribed to the Ahuna Vairya. In the Bundahishn, a later Pahlavi text written, according to E. W. West, some time after the Arab invasion of 651 CE,4 we are told that when Ahura Mazda and the evil spirit met, after some preliminary conversation, Ahura Mazda recited the Ahunavar (which is the Ahuna Vairya), and: “…even so as is declared in revelation, that when one of its (the Ahunavar’s) three parts was uttered, the evil spirit contracted his body through fear, and when two parts of it were uttered, he fell upon his knees, and when all of it was uttered he became confounded and impotent as to the harm he caused the creatures of Auharmazd,…..” translated by West in SBE Volume 5, Bundahish, Chapter 1, verse 22, pages 8 – 9.
    [Show full text]
  • History of Zoroastrianism, by M.N. Dhalla: (1938)
    History of Zoroastrianism BY MANECKJI NUSSERVANJI DHALLA, PH. D., LITT.D. High Priest of the Parsis, Karachi, India AUTHOR OF Nyaishes or Zoroastrian Litanies, Zoroastrian Theology, Zoroastrian Civilization, Our Perfecting World – Zarathushtra’s Way of Life idha apãm vijasāiti vanghuhi daena māzdayasnaish vispāish avi karshvãn yāish hapta. “Henceforth from now may spread The Good Mazdayasnian Religion Over all the zones that are seven.” This electronic edition copyright 2003 by Joseph H. Peterson. Last updated March 2, 2021. Originally published: New York: Oxford University Press, London Toronto, 1938 TO KHAN BAHADUR KAVASJI HORMASJI KATRAK, O.B.E. at hvo vangheush vahyo nā aibijamyāt ye nāo erezush savangho patho sīshoit ahyā angheush astvato mananghaschā haithyeng āstīsh yeng ā shaetī ahuro aredro thwāvãns huzentushe spento mazdā. “May that man attain to better than the good Who helps teaching us the upright paths of blessedness Of this material world and that of the spirit – The veritable universe wherein pervades Ahura – That faithful, wise, and holy man is like unto thee, O Mazda.” - ZARATHUSHTRA Contents Foreword....................................................................................................i ABBREVIATIONS.....................................................................................ii CHAPTER I. THE SOURCES....................................................................1 CHAPTER II. AIRYANEM VAEJAH.........................................................5 THE GATHIC PERIOD – ABOUT 1000 B.C.......................................8
    [Show full text]
  • Nutrition Were Ancient Zoroastrians & Aryans Vegetarian?
    NUTRITION WERE ANCIENT ZOROASTRIANS & ARYANS VEGETARIAN? K. E. Eduljee Zoroastrian Heritage Monographs First Aryan jashn, feast, in legend. King Hushang & the Feast of Sadeh celebrating the discovery of fire. Shahnameh manuscript of Ferdowsi's (Metropolitan Museumof Art). Image: In In Tahmasp Shah Image: Attributed to Artist Sultan Muhammad, Iran, Tabriz c. 1530 CE First edition published, September 2014. This second edition published, March 2015 by K. E. Eduljee West Vancouver, BC, Canada This monograph is dedicated to the memory of my mother Katayun Eduljee née Katayun Kaikhoshro Irani. Her brother, Darius Kaikhoshro Irani’s exemplary life-style choices inspired its writing. The monograph has been published in two versions: 1. Complete version with notations and source texts, 2. Abridged version without notations and source texts. For further enquiries and pdf or printed copies: [email protected] www.zoroastrianheritage.com This pdf copy in full form may be distributed freely. © K. E. Eduljee No part of this book may be reproduced in any other form without permission from the author, except for the quotation of brief passages in citation. Zoroastrian Heritage Monographs CONTENTS GLOSSARY .................................................................................................................................. viii IS THE TERM ‘ZOROASTRIAN’ ZOROASTRIAN? .................................................................... 1 THE MAGI ......................................................................................................................................
    [Show full text]
  • Vision July 2018
    Vision July 2018 President’s Message “Alone we can do so little; together we can do so much” Hellen Keller Last month we had our Annual General Meeting where a new group of eager and dedicated members became directors. We welcome Ruzbeh Rohinton, Rusi Unvala, Jal Panthaky, and Xerxes Madan as Vice President. Continuing on as directors from the previous Board will be Arnavaz Dhabhar, Jeroo Madan, Khushi Doctor and Morvarid Fereidooni. Cyrus Gazdar our Ex-President, will now assume the role as Secretary, Tauzer Dalal will continue as Treasurer, and Neville Patrawala as President. I would like to take this opportunity to thank Cyrus Gazdar for remaining on the board and offer his experience. This is Cyrus’s second term in succession. I would also like to thank Arnavaz Dhabhar, Jeroo Madan, Khushi Doctor, Morvarid Fereidooni and Tauzer Dalal for remaining on the board and continuing to serve as Directors. This is Tauzer’s second term in succession as Treasurer. As you can imagine, community service is a massive undertaking which requires sacrificing personal and family time, yet they have worked as a cohesive group over the last 2 years and steered OZCF to a better place. It was not long ago on the momentous and memorable evening of June 17th, 2016 that we raised, through the magnanimity of our generous donors, an eye-popping $2.24 million for the Atashkadeh project. 2 years hence because of the continuing hard work, dedication and perseverance of our dynamic Place of Worship Advisory Committee we are now very close to building the sanctified place of worship.
    [Show full text]