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01 - Theme Song - Dedication. 02 - Give Me An Answer 08 - This Ain't No Ordinary Love Song 09 - God Forbid 10 - Roman Empire. Magni Blandinn Ok Megintiri (); Fall Hex Enduction Hour (); Fall Out Boy Infinity On High (); Fallujah The Flesh Prevails (); Family A Song.

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God forbid fallen hero mp3 torrent

god forbid fallen hero mp3 torrent

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She vainly thinks to foil us, and would beguile both Fire-priest and Haoma; but she herself, deceived therein, shall perish. And when she sits at home, and wrongly eats of Haoma's offering, priest's mother will that never make her, nor give her holy sons!

To five do I belong, to five others do I not; of the good thought am I, of the evil am I not; of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not. To Obedience am I given, and to deaf disobedience, not; to the saint do I belong, and to the wicked, not; and so from this on till the ending shall be the spirits' parting. The two shall here divide. Thereupon spake Zarathushtra: Praise to Haoma, Mazda-made.

Good is Haoma, Mazda-made. All the plants of Haoma praise I, on the heights of lofty mountains, in the gorges of the valleys, in the clefts of sundered hill-sides cut for the bundles bound by women. From the silver cup I pour Thee to the golden chalice over. Let me not thy sacred liquor spill to earth, of precious cost. These are thy Gathas, holy Haoma, these thy songs, and these thy teachings, and these thy truthful ritual words, health-imparting, victory-giving, from harmful hatred healing giving.

These and thou art mine, and forth let thine exhilarations flow; bright and sparkling let them hold on their steadfast way; for light are thine exhilaration s , and flying lightly come they here. Victory-giving smiteth Haoma, victory-giving is it worshipped; with this Gathic word we praise it.

Praise to the Kine; praise and victory be spoken to her! Food for the Kine, and pasture! We worship the yellow lofty one; we worship Haoma who causes progress, who makes the settlements advance; we worship Haoma who drives death afar; yea, we worship all the Haoma plants.

And we worship their blessedness, and the Fravashi of Zarathushtra Spitama, the saint. Three clean creatures full of blessings curse betimes while yet invoking, the cow, the horse, and then Haoma. The cow cries to her driver thus: Childless be thou, shorn of offspring evil-famed, and slander-followed, who foddered fairly dost not use me, but fattenest me for wife or children, and for thy niggard selfish meal.

The horse cries to his rider thus: Be not spanner of the racers; stretch no coursers to full-speed; do not stride across the fleetest, thou, who dost not pray me swiftness in the meeting thick with numbers, in the circuit thronged with men. Haoma speaks his drinker thus: Childless be thou, shorn of offspring, evil-famed, and slander-followed, who holdest me from full outpouring, as a robber, skulls in-crushing.

No head-smiter am I ever, holy Haoma, far from death. Forth my father gave an offering, tongue and left eye chose Ahura, set apart for Haoma's meal. Who this offering would deny me, eats himself, or prays it from me, this which Mazda gave to bless me, tongue with left eye as my portion.

In his house is born no fire-priest, warrior ne'er in chariot standing, never more the thrifty tiller. In his home be born Dahakas, Murakas of evil practice, doing deeds of double nature. Quick, cut off then Haoma's portion, gift of flesh for doughty Haoma! Heed lest Haoma bind thee fettered, as he bound the fell Turanian Frangrasyan the murderous robber fast in iron close-surrounded in the mid-third of this earth!

Who to us is one hereupon to thee becomes two, to be made to three, for the five-making of the four, for the seven-making of the sixth, who are your nine in the decade? To thee, O holy Haoma! May'st Thou rule at Thy will, O Lord Repeat Y8. I confess myself a Mazdayasnian of Zarathushtra's order. I celebrate my praises for good thoughts, good words, and good deeds for my thoughts, my speeches, and my actions.

With chanting praises I present all good thoughts, good words, and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. Here I give to you, O ye Bountiful Immortals! And I praise Righteousness. All rights reserved. This creed probably dates to the earliest days of the faith, but seems to have undergone some linguistic shift and subsequent recasting in the Old Avestan dialect.

It was probably intended to be recited before an open assembly. The last phrase of verse 7, plus all of verses 8 and 9, are incorporated into the daily Kusti ritual. I curse the Daevas. I declare myself a Mazda-worshipper, a supporter of Zarathushtra, hostile to the Daevas, fond of Ahura's teaching, a praiser of the Amesha Spentas, a worshipper of the Amesha Spentas. I ascribe all good to Ahura Mazda, 'and all the best,' Asha-endowed, splendid, xwarena-endowed, whose is the cow, whose is Asha, whose is the light, 'may whose blissful areas be filled with light'.

I choose the good Spenta Armaiti for myself; let her be mine. I renounce the theft and robbery of the cow, and the damaging and plundering of the Mazdayasnian settlements. I want freedom of movement and freedom of dwelling for those with homesteads, to those who dwell upon this earth with their cattle. With reverence for Asha, and offerings offered up, I vow this: I shall nevermore damage or plunder the Mazdayasnian settlements, even if I have to risk life and limb. I reject the authority of the Daevas, the wicked, no-good, lawless, evil-knowing, the most druj-like of beings, the foulest of beings, the most damaging of beings.

I reject the Daevas and their comrades, I reject the demons yatu and their comrades; I reject any who harm beings. I reject them with my thoughts, words, and deeds. I reject them publicly. Even as I reject the head authorities , so too do I reject the hostile followers of the druj.

As Ahura Mazda taught Zarathushtra at all discussions, at all meetings, at which Mazda and Zarathushtra conversed; 6. As the belief of the waters, the belief of the plants, the belief of the well-made Original Cow; as the belief of Ahura Mazda who created the cow and the Asha-endowed Man; as the belief of Zarathushtra, the belief of Kavi Vishtaspa, the belief of both Frashaostra and Jamaspa; as the belief of each of the Saoshyants saviors — fulfilling destiny and Asha-endowed — so I am a Mazda-worshipper of this belief and teaching.

I profess myself a Mazda-worshipper, a Zoroastrian, having vowed it and professed it. I pledge myself to the well-thought thought, I pledge myself to the well-spoken word, I pledge myself to the well-done action. I pledge myself to the Mazdayasnian religion, which causes the attack to be put off and weapons put down; [which upholds khvaetvadatha], Asha-endowed; which of all religions that exist or shall be, is the greatest, the best, and the most beautiful: Ahuric, Zoroastrian.

I ascribe all good to Ahura Mazda. This is the creed of the Mazdayasnian religion. I address my invocation to Ahura Mazda. And I invoke among guardian beings the chief of the house-lord, and the chief of the Vis-lord, and the chief of the Zantu-lord. And I invoke the chief of the province-lord. And the chief of women I invoke, the Mazdayasnian Faith, the blessed and good Parendi, her who is the holy one of human-kind. And I invoke this holy earth which bears us.

And I invoke the friendly and most helpful person's lord, the Fire of Ahura Mazda, and also the most energetic lords of holy men, those who are most strenuous in their care of cattle and the fields, and the chief of the thrifty tiller of the earth. And I invoke the steady settler of sanctity, and the chief of the charioteer. And I invoke the chief of the fire-priest by means of the most imposing sciences of the Mazdayasnian Faith.

And I invoke the chief of the Atharvan, and his pupils I invoke; yea, the lords of each of them. I invoke these lords, and I summon the Bountiful Immortals here, and the Prophets who shall serve us, the wisest as they are, the most scrupulous in their exactness as they utter words of doctrine and of service , the most devoted to their duties likewise , and the most glorious in their thoughts?

And I invoke the most imposing forces of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors, and the thrifty tillers of the soil. Ye who rule aright, and dispose of all aright, I offer the flesh of my very frame, and all the blessings of my life.

Thus the two spirits thought, thus they spoke, and thus they did;. And therefore as Thou, O Ahura Mazda! So would we bow before Thee with these gifts, and so direct our prayers to Thee with confessions of our debt. By the kinship of the good kindred, by that of Righteousness the good Thy righteous servant's nature would we approach Thee, and by that of the good thrift-law, and of Piety the good.

And we would worship the Fravashi of the Kine of blessed gift, and that of the holy Gaya Mareyan [Gayomard], and we would worship the holy Fravashi of Zarathushtra Spitama, the saint. Yea, that one of beings do we worship whose better service in the sacrifice Ahura Mazda knows; even those women do we worship whose better service thus is known.

Yea, both holy men and women do we worship whom Ahura Mazda knows. As the Ahu is excelling A blessing is the Right called the best We worship the Ahuna-vairya; and we worship Asha Vahishta the best? And we sacrifice to the Ha fraoreti, even to the confession and laudation of the Mazdayasnian Faith!

In this Zaothra with this Baresman, I desire to approach the holy Yazads with my praise, and all the holy lords of the ritual order at their times, Havani at his time, and Savanghi and Visya at their times. I confess myself a Mazdayasnian, and of Zarathushtra's order. The Zaotar speaks: As an Ahu revered and chosen, the Zaotar?

The Ratu speaks: As an Ahu revered and to be chosen, the Zaotar speaks forth to me. The Zaotar: So let the Ratu from his Righteousness, holy and learned, speak forth! With precept, praise, and with delight produced by grace, I call upon the Bountiful Immortals the good, and also therewith the beautiful by name; and I sacrifice to them with the blessing of the good ritual, with the earnest blessings of the good Mazdayasnian Faith.

Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have lived, and live ever, by their names these I worship, while I draw near with praises. The Good Kingdom is to be chosen, that lot which most of all bears on our blessings. Let Sraosha Obedience be here present for the sacrifice of Ahura Mazda, the most beneficent, the holy, who is so dear to us as at the first, so at the last; yea, let him be present here. As the Ahu revered and to be chosen, the Atarevakhsha thus speaks forth to me.

Response : So let the Ratu from his righteousness, holy and learned, speak forth! We worship Ahura Mazda, the holy lord of the ritual order, who disposes all aright, the greatest Yazad, who is also the most beneficent, and the one who causes the settlements to advance, the creator of good creatures; yea, we worship Him with these offered Zaothras and with truthfully and scrupulously delivered words; and we worship every holy Yazad of the heaven as well!

And we worship Zarathushtra Spitama in our sacrifice, the holy lord of the ritual order with these Zaothras and with faithfully delivered words; and we worship every holy earthly Yazad as we worship him; and we worship also the Fravashi of Zarathushtra Spitama, the saint. And we worship the utterances of Zarathushtra and his religion, his faith and his lore. And we worship the former religions of the world devoted to Righteousness which were instituted at the creation, the holy religions of the Creator Ahura Mazda, the resplendent and glorious.

Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son, and the good waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the moon with the seed of cattle in his beams ; and we worship the star Tishtrya, the lustrous and glorious; and we worship the soul of the Kine of blessed endowment, 5 and its Creator Ahura Mazda; and we worship Mithra of the wide pastures, and Sraosha Obedience the blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and the Blow-of-victory Ahura-given as it is.

And we worship the heaven and the earth of blessed gift, and the bounteous Mathra, and the stars without beginning to their course , self-disposing as they are. And we worship the glorious works of Righteousness in which the souls of the dead find satisfaction and delight [ Pazand which are the Fravashis of the saints], and we worship Heaven the best world of the saints, shining, all glorious.

And we worship the two, the milk-offering and the libation, the two which cause the waters to flow forth, and the plants to flourish, the two foes who meet the Dragon demon-made; and who are set to meet, to defeat, and to put to flight, that cheat, the Pairika, and to contradict the insulting malice of the Ashemaogha the persecuting heretic and that of the unholy tyrant full of death. And we worship all waters and all plants, and all good men and all good women.

And we worship all these Yazads, heavenly and earthly, who are beneficent and holy. Response of the individual worshipper? Wherefore whichever of persons, or whatever of bodily influences, is most helpful and preserving in that abode thus owned by Mazda let this meet me in mine abode, and there may it abide for summer and for winter.

Or let that one meet me in all my house, in whom are what of influences are the most mighty power for the body and the person's life; yea, let that one meet me there, and there abide for summer and for winter for my help! We worship thee, the Fire, O Ahura Mazda's son! We worship the fire Berezi-savangha of the lofty use , and the fire Vohu-fryana the good and friendly , and the fire Urvazishta the most beneficial and most helpful , and the fire Vazishta the most supporting , and the fire Spenishta the most bountiful , and Nairya-sangha the Yazad of the royal lineage, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires.

And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy. And we worship the Mathra-spenta the bounteous word-of-reason , the Zarathushtrian law against the Daevas, and its long descent. And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made And we worship the good and pious prayer for blessings, 16 and these waters and these lands , 17 and all the greatest chieftains, lords of the ritual order;.

And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vis, the Zantuma, the Dahvyuma, and the Zarathushtrotema, and all the holy Yazads! Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant, too, Weal, Spirit bounteous See Y As the Ahu is excellent, so is the Ratu one who rules from the righteous Order, a creator of mental goodness and of life's actions done for Mazda; and the Kingdom is for Ahura which to the poor shall offer a nurturer.

It was these part s of the Ahuna-vairya, O Spitama Zarathushtra! And whoever, O Spitama Zarathushtra! And I pronounced this saying which contains its Ahu and its Ratu before the creation of this heaven, before the making of the waters, and the plants, and the four-footed kine, before the birth of the holy biped man, before this sun with its body made for the acquisition of the creation of the Bountiful Immortals.

And the more bountiful of the two Spirits Ahura declared to me Zarathushtra the entire creation of the pure, that which exists at present, that which is in the course of emerging into existence, and that which shall be, with reference to the performance and realization 'of the actions of a life devoted to Mazda. And 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!

And this our word I have proclaimed as a symbol to be learned, and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best. And 'as' the worshipper has here spoken it forth, when he has thus 'appointed' the 'Lord and regulator,' so by thus reciting these authoritative words , he acknowledges Ahura Mazda as prior to, and supreme over, those creatures who have 'the mind' as their first.

As he undertones the third sentence, he thereby announces that 'all the amenities of life appertain to the 'good' Mazda, and come from Him. As he recites 'dazda manangho,' 'the creator of mind,' he acknowledges Him as superior and prior to mind; and as he makes Him the one who indicates the truth to mind, saying 'manangho of mind,' which means that by this much he makes Him its director , and then he makes Him 'the lord of actions.

And when he acknowledges Him for the creatures thus, 'O Mazda! This is the fifth sentence, and it concludes the entire recital and word, even the whole of this word of Ahura Mazda. He who is the best of all Ahura Mazda, pronounced the Ahuna-vairya, and as He pronounced it as the best, so He caused it to have its effect, He, ever the same, as He is.

The evil one at once arose to oppose Him , but He Ahura repelled that wicked one with His interdict, and with this repelling renunciation: Neither our minds are in harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls! And this saying, uttered by Mazda, has three stages, or measures, and belongs to four classes of men as its supporters , and to five chiefs in the political world, without whom its efficiency is marred , and it has a conclusion ending with a gift.

How are its measures constituted? The good thought, the good word, and the good deed. With what classes of men? The priest, the charioteer as the chief of warriors , the systematic tiller of the ground, and the artisan. These classes therefore accompany the religious man throughout his entire duty with the correct thought, the truthful word, and the righteous action. These are the classes and states in life which give attention to the rulers, and fulfill the laws of religion; yea, they are the guides and companions of that religious man through whose actions the settlements are furthered in righteousness.

How are the chiefs constituted? They are the house-chief, the village-chief, and the tribe-chief, the chief of the province, and the Zarathushtra as the fifth. That is, so far as those provinces are concerned which are different from, and outside of the Zarathushtrian regency, or domain. How are the chiefs of this one constituted? They are the house-chief, the village-chief, the tribe-chief, and the Zarathushtra as the fourth.

What is the thought well thought? It is that which the holy man thinks , the one who holds the holy thought to be before all other things Question. What is the word well spoken? It is the Mathra Spenta, the bounteous word of reason.

What is the deed well done? It is that done with praises, and by the creatures who regard Righteousness as before all other things. Mazda made a proclamation, whom did He announce? Some one who was holy, and yet both heavenly and mundane. What was His character, He who made this sacred enunciation? He who is the best of all , the ruling one. Of what character did He proclaim him the coming one?

As holy and the best, a ruler who exercises no wanton or despotic power. We sacrifice to the several part s of the Ahuna-vairya. We sacrifice to the memorized recital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna. A blessing is Righteousness called the best; there is weal, there is weal to this man when the Right helps the Righteousness best, when the pious man serves it in truth. Ahura Mazda spake forth: Ashem vohu vahishtem asti.

To this Asha, the holy ritual sanctity, one attributes the qualities of 'good' and 'best,' as one attributes property to an owner; thus this sentence vohu vahishtem asti is substantiated at once. Ushta asti ushta ahmai; by this attribution of blessedness the praiser assigns every person or thing of a sacred nature to every holy person, and as one usually?

Hyat ashai vahishtai; by these words the worshipper ascribes the entire Mathra to Asha Vahishta , and ascribes all to the Mathra, as one ascribes the kingdom to Righteousness, and as one ascribes righteousness to the invoking saint; yea, as one ascribes righteousness to us who are the prophets who shall help and bless the people.

The three maxims of the sentences are thus fulfilled. And every word in its detail , and the entire utterance in its proclamation, is the word of Ahura Mazda. Mazda has made a proclamation. Whom did He announce? That holy one who is both heavenly and earthly. Of what character is He who has thus announced Him?

He is the best, and the one who is exercising sovereign power. Of what character is the man whom He announced? The holy and the best, the one who rules with no capricious tyranny. We sacrifice to the several part s of the Asha Vahishta prayer. We sacrifice to the heard-recital of the Asha Vahishta, to its memorizing, its chanting, and its sacrificial use! The Yenhe. To that one of beings do we offer, whose superior fidelity in the sacrifice Ahura Mazda recognizes by reason of the sanctity within him; yea, even to those female saints also do we sacrifice whose superior fidelity is thus likewise known; thus we sacrifice to all, to both the males and females of the saints!

Here the worshipper indicates and offers the Yasna which is the sacrificial worship of Mazda as by the command or as the institution of Ahura. Here the worshipper offers the sacrificial worship as if with the beings who are among those who are destined to live. Here he indicates and offers the sacrificial worship of those holy females who have Aramaiti at their head, as homage to the Immortals. These are the three sentences which comprehend all the Yasnian speech.

To whom is this Yasna addressed? To the Bountiful Immortals in the course of the Yasna. Thereupon spake Mazda: Salvation to this one, whosoever he may be! May the absolute ruler Ahura grant it. Whom did He answer with this answer? He answered: The state of salvation; and with this answer, 'the state of salvation,' he answered every saint who exists, every one who is coming into existence, and every one who shall exist in the future.

Who answered thus? The best One. What did He answer? The best thing. That is, the best One, Mazda, answered the best and the holy answer for the better and the holy man. We sacrifice to this piece, the Yenhe hatam, the prominent and holy Yasht. With the Baresman brought hither together with the Zaothra, for the worship of the Creator Ahura Mazda, the resplendent, the glorious, and for that of the Bountiful Immortals, I desire to approach this Haoma with my praise, offered as it is with punctilious sanctity or, for a blessing , and this fresh milk, and this plant Hadhanaepata.

And, as an act of worship to the beneficent waters, I desire to approach these Zaothras with my praise offered as they are with punctilious sanctity, having the Haoma with them, and the flesh, with the Hadhanaepata. And I desire to approach the Haoma-water with my praise for the beneficent waters; and I desire to approach the stone mortar and the iron mortar with my praise. And I desire to approach this plant for the Baresman with my praise, and the well-timed prayer for blessings, that which has approached to accept our homage , and the memorized recital and the fulfillment of the good Mazdayasnian Faith, and the heard recital of the Gathas, and the well-timed and successful prayer for blessings, that of the holy lord of the ritual order.

And I desire to approach these wood-billets and their perfume with my praise, - thine, the Fire's, O Ahura Mazda's son! Yea, I desire to approach all good things with my praise, those which Mazda made, and which have the seed of sanctity within them , 4 for the propitiation of Ahura Mazda and of the Bountiful Immortals, and of Sraosha the blessed, and of Ahura Mazda's Fire, the lofty ritual lord! And I desire to approach this Haoma with my praise, that which is thus lifted up with sanctity, and this milk fresh as it is, and as if living and lifted up with sanctity, and this plant the Hadhanaepata lifted up with sanctity.

And I desire to approach these Zaothras with my praise for the beneficial waters, these Zaothras which have the Haoma with them and the milk with them, and the Hadhanaepata, and which are lifted up with sanctity. I desire to approach with my praise those Fravashis which have existed from of old, the Fravashis of the houses, and of the villages, of the communities, and of the provinces, which hold the heaven in its place apart, and the water, land, and cattle, which hold the children in the wombs safely enclosed apart so that they do not miscarry.

And I desire to approach toward the Fravashi of Ahura Mazda, and with my praise, and for those of the Bountiful Immortals, with all the holy Fravashis which are those of the heavenly Yazads. And I desire to approach the Fravashi of Gaya Maretan [Gayomard] the life-man in my worship with my praise, and for that of Zarathushtra Spitama, and for those of Kavi Vishtaspa, and of Isat-vastra, the Zarathushtrian, with all the holy Fravashis of the other ancient counselors as well.

And I desire in my worship to approach toward every holy Fravashi whosesoever it may be, and wheresoever dead upon this earth its possessor may have lain , the pious woman, or the girl of tender years, the maiden diligent among the cattle in the field who may have dwelt here; yea, all which are now worshipped from this house, which are attentive to, and which attain to our good Yasnas and our homage.

Yea, I desire to approach the Fravashis of the saints with my praise redoubted as they are and overwhelming, the Fravashis of those who held to the ancient lore, and the Fravashis of the next-of-kin; and I desire to approach toward the Fravashi of mine own soul in my worship with my praise; and I desire therewith to approach toward all the lords of the ritual, and with praise; and I desire to approach all the good Yazads with my praise, the heavenly and the earthly, who are meet for sacrifice and homage, because of Righteousness the Best!

And having approached these Haomas with our worship , we present them to Ahura Mazda; yea, we present these Haomas, Myazdas, Zaothras, and the Baresman spread with punctilious sanctity, and the flesh, and the milk, fresh as if living, and lifted up with punctilious sanctity, and this branch the Hadhanaepata likewise lifted up with-sanctity.

And having approached these Zaothras in our worship , we present them to the good waters having the Haoma with them, and the milk, and the Hadhanaepata, and lifted up with scrupulous sanctity; and with them we present the Haoma-water to the good waters, and both the stone and the iron mortar.

And we present this plant of the Baresman! And these we present hereby to Ahura Mazda, and to Sraosha Obedience the blessed and Righteous , and to the Bountiful Immortals; and to the Fravashis of the saints, even to the souls of the saints, and to the Fire of Ahura Mazda, the lofty lord of entire holy creation, for sacrifice, homage, propitiation, and for praise. And these we present hereby to the Fravashi of Zarathushtra Spitama, the saint, for sacrifice, propitiation, and for praise, and to that of the people who love Righteousness, with all the holy Fravashis of the saints who are dead and who are living, and to those of men who are as yet unborn, and to those of the prophets who will serve us, and will labor to complete the progress and renovation of the world.

And we present these Haomas, Myazdas, Zaothras, and the Baresman spread with sanctity, and the flesh, and the milk fresh as if living, and lifted up with sanctity, and the Hadhanaepata branch. And we present these Zaothras to the beneficial waters having the Haoma with them, and the flesh, and the Hadhanaepata lifted up with sanctity, and the Haoma-water, to the good waters, with the stone and iron mortars, 8 and this plant of the Baresman, and the tirnely Prayer and the recollection and practice of the good Mazdayasnian Faith, and these wood-billets, and the perfume, thine, the Fire's, O Ahura Mazda's son!

Yea, we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all aright, the ever-living, ever-helpful, who abide with the Good Mind of the Lord and of His folk! And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose of all aright; and we worship this Haoma, this flesh and branch, 2 and these Zaothras for the good waters, having the Haoma with them, and the flesh with them, and Hadhanaepata, and lifted up with sanctity, and we worship the Haoma-water for the beneficial waters; and we worship the two, the stone mortar and the iron mortar; 3 and we worship this plant for the Baresman and the well-timed prayer for blessings which has approached in its proper place within the ritual course , and also both the remembrance and the practice of the good Mazdayasnian Religion, and the heard recital of the Gathas, and the well-timed prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, even thine, the Fire's, O Ahura Mazda's son!

And we worship Ahura Mazda with our sacrifice, the resplendent, the glorious, and the Bountiful Immortals who rule aright, and who dispose of all aright, and Mithra of the wide pastures and Raman Hvastra; and we worship the shining sun, the resplendent, the immortal, of the fleet horses. And we worship the holy wind which works on high, placed higher than the other creatures in the creation; and we worship this which is thine, O Vayu!

And we worship the Mathra Spenta verily glorious as it is , even the law pronounced against the Daevas, the Zarathushtrian law, and its long descent; yea, we worship the good Mazdayasnian Religion, and the Mathra which is heart-devoted and bounteous imparting heart's devotion to the saint ; yea, we worship the Mazdayasnian Religion maintained in the understanding of the saint; and we honor that science which is the Mathra Spenta, and the innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazda-made.

Yea, we worship thee, the Fire, Ahura Mazda's son I the holy lord of the ritual order; and we worship all the Fires, and Mount Ushi-darena which holds the light Mazda-made and holy, the Yazad mount, brilliant with sanctity. And we worship every holy spiritual Yazad; and every holy earthly Yazad who exists!

I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the saints; and having invoked these, then we worship the Nmanyas, and the Visyas, and the Zantumas, and the Dahvyumas, and the Zarathushtrotemas. And of all these prior Fravashis, we worship here the Fravashi of Ahura Mazda, which is the greatest and the best, the most beautiful and the firmest, the most wise and the best in form, and the one that attains the most its ends because of Righteousness. And having invoked them hither, we worship the good, heroic, bountiful Fravashis of the holy ones, those of the Bountiful Immortals, the brilliant, of effective glance, the lofty, the devoted, the swift ones of the creatures of Ahura who are imperishable and holy.

And having invoked them hither, we worship the spirit and conscience, the intelligence and soul and Fravashi of those holy men and women who early heard the lore and commands of God , and loved and strove after Righteousness, the ritual truth; and we worship the soul of the Kine of blessed gift. And having invoked it hither, we worship the Fravashi of Gaya Maretan [Gayomard] the holy, and the sanctity and Fravashi of Zarathushtra Spitama the saint; and we worship the Fravashi of Kavi Vishtasp the holy, and that of Isat-vastra the Zarathushtrian, the saint.

And having invoked them hither, we worship the life, conscience, intelligence, soul and Fravashi of the next of kin, of the saints male and female who have striven after the ritual truth, which are those of the dead and living saints, and which are those also of men as yet unborn, of the future prophets who will help on the renovation, and complete the human progress, with them all. And having invoked them hither, we worship the souls of the dead [ Pazand which are the Fravashis of the saints]; and of all the next of kin who have passed away in this house, of the Aethra-paitis the teachers and of the disciples; yea, of all holy men and women; 8 and we worship the Fravashis of all the holy teachers and disciples; and of all the saints both male and female.

And having invoked them hither we worship the Fravashis of all the holy children who fulfill the deeds of piety; and we worship the Fravashis of the saints within the province; and those of the saints without the province. We worship the Fravashis of those holy men and holy women; we worship all the good, heroic, bountiful Fravashis of the saints from Gaya Maretan [Gayomard] the first created to the Saoshyant, the victorious. Yea, we worship all the Fravashis of the saints, and we worship the souls of the dead [ Pazand which are the Fravashis of the saints]!

This is to render Him who is of all the greatest, our lord and master even Ahura Mazda. And this to smite the wicked Angra Mainyu, and to smite Aeshma of the bloody spear, and the Mazainya Daevas, and to smite all the wicked Varenya Daevas. And this is to further Ahura Mazda, the resplendent, the glorious, to further the Bountiful Immortals, and the influences of the star Tishtrya, the resplendent, the glorious, and to the furtherance of the holy man, and of all the bountiful and holy creatures of the Bounteous Spirit.

The Ahunwar appears here with Y Good is Sraosha who accompanies the sacrifice with the great glory, and may he be present affording strenuous help. We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-Vairya intoned with sanctity, and of the two mortars here brought forward with holy act, and with that of the correctly uttered words likewise; and therefore may they be to us the more saving in their wise significance.

As the Ahu is excellent, so is the Ratu one who rules from his sanctity, a creator of mental goodness, and of life's actions done for Mazda; and the Kingdom is for Ahura, which to the poor may offer a nurturer. Beyond; yea, beyond all we declare You, far from Daevas and Khrafstra-accursed mortals!

We worship the Ahuna-vairya. We worship Asha Vahishta, the most beautiful, the Bountiful Immortal. Translation by C. Bartholomae, from I. Taraporewala, The Divine Songs of Zarathushtra. Notes in square brackets [] were added by JHP. I who would serve you, O Mazda Ahura and Vohu Mano, do ye give through Asha the blessings of both worlds, the bodily and that of the Spirit, which set the faithful in felicity. I who would praise ye as never before, Right and Good Thought and Mazda Ahura, and those for whom Piety makes an imperishable Dominion to grow; come ye to me help at my call.

I who have set my heart on watching over the soul, in union with Good Thought, and as knowing the rewards of Mazda Ahura for our works, will, while I have power and strength, teach men to seek after Right. O Asha, shall I see thee and Good Thought, as one that knows?

Shall I see the throne of the mightiest Ahura and the following of Mazda? Through this word of promise on our tongue will we turn the robber horde unto the Greatest. Come thou with Good Thought, give through Asha, O Mazda, as the gift to Zarathushtra, according to thy sure words, long enduring mighty help, and to us, O Ahura, whereby we may overcome the enmity of our foes. The best I ask of Thee, O Best, Ahura Lord of one will with the Best Asha, desiring it for the hero Frashaostra and for those others to whom thou wilt give it , the best gift of Good Mind through all time.

With these bounties, O Ahura, may we never provoke your wrath, O Mazda and Right and Best Thought, we who have been eager in bringing you songs of praise. Ye are they that are the mightiest to advance desire and the Dominion of Blessings. The wise whom thou knowest as worthy, for their right doing and their good thought, for them do thou fulfill their longing for attainment.

For I know words of prayer are effective with Ye, which tend to a good object. I would thereby preserve Right and Good Thought for evermore, that I may instruct, do thou teach me, O Mazda Ahura, from thy spirit by thy mouth how it will be with the First Life. Unto you wailed the Ox-soul, "For whom did ye fashion me? Who created me? Violence and rapine and savagery hath oppressed me, and outrage and might. I have no other herdsman than you; prepare for me then the blessings of pasture.

Then the Ox-Creator asked of the Right: "Hast thou a judge for the Ox, that ye may be able to appoint him zealous tendance as well as fodder? Whom do ye will to be his lord, who may drive off violence together with the followers of the Lie? To him the Right replied: "There is for the Ox no helper that can keep him away. Those yonder have no knowledge how right-doers act towards the lowly". The Ox-Creator : "Strongest of beings is he to whose help I come at call".

Asha "Mazda knoweth best the purposes that have been wrought already by demons and by mortals, and that shall be wrought hereafter. He, Ahura, is the decider. So shall it be as he shall will. The Ox-Creator "To Ahura with outspread hands we twain would pray, my soul and that of the pregnant cow, so that we twain urge Mazda with entreaties.

Destruction is not for the right-living, nor for the cattle-tender at the hands of Liars. Then spake Ahura Mazda himself, who knows the law with wisdom: "There is found no lord or judge according to the Right Order for the Creator hath formed thee for the cattle-tender and the farmer. This ordinance about the fat hath Ahura Mazda, one in will with Right, created for cattle, and the milk for them that crave nourishment, by his command, the holy one. Vohu Manah: He is known to me here who alone hath heard our commands, even Zarathushtra Spitama; he willeth to make known our thoughts, O Mazda, and those of the Right.

So let us bestow on him charm of speech. Then the Ox-Soul lamented: "That I must be content with the ineffectual word of an impotent man for my protector, when I wish for one that commands mightily! When ever shall there be one who shall give him the Ox effective help? I also have realized thee, Mazda, as the first to accomplish this. So, ye men, acknowledge me, for instruction, Mazda, for the great society.

Now I will proclaim to those who will hear the things that the understanding man should remember, for hymns unto Ahura and prayers to Good Thought; also the felicity that is with the heavenly lights, which through Right shall be beheld by him who wisely thinks. Hear with your ears the best things; look upon them with clear-seeing thought, for decision between the two Beliefs, each man for himself before the Great consummation, bethinking you that it be accomplished to our pleasure.

Now the two primal Spirits, who reveal themselves in vision as Twins, are the Better and the Bad, in thought and word and action. And between these two the wise ones chose aright, the foolish not so. And when these twain Spirits came together in the beginning, they created Life and Not-Life, and that at the last Worst Existence shall be to the followers of the Lie, but the Best Existence to him that follows Right.

Of these twain Spirits he that followed the Lie chose doing the worst things; the holiest Spirit chose Right, he that clothes him with the massy heavens as a garment. So likewise they that are fain to please Ahura Mazda by dutiful actions.

Between these twain the Daevas also chose not aright, for infatuation came upon them as they took counsel together, so that they chose the Worst Thought. Then they rushed together to Violence, that they might enfeeble the world of men. And to him i. So when there cometh their punishment for their sins, then, O Mazda, at Thy command shall Good Thought establish the Dominion in the Consummation, for those who deliver the Lie, O Ahura, into the hands of Right. So may we be those that make this world advance, O Mazda and ye other Ahuras, come hither, vouchsafing to us admission into your company and Asha, in order that our thought may gather together while reason is still shaky.

Then truly on the world of Lie shall come the destruction of delight; but they who get themselves good name shall be partakers in the promised reward in the fair abode of Good Thought, of Mazda, and of Right. If, O ye mortals, ye mark those commandments which Mazda hath ordained — of happiness and pain, the long punishment for the follower of the Druj, and blessings for the followers of the Right -- then hereafter shall it be well.

Mindful of your commands, we proclaim words unpleasant for them to hear that after the commands of the Lie destroy the creatures of Right, but most welcome to those that give their heart to Mazda. If by reason of these things the better path is not in sight for choosing, then will I come to you all as judge of the parties twain whom Ahura Mazda knoweth, that we may live according to the Right.

What award Thou givest through the holy Spirit and through the Fire and hast taught through Asha, to both the parties, and what the decision is for the wise, this do Thou tell us, Mazda, that we may know, even with the tongue of Thine own mouth, that I may convert all living men. If Asha is to be invoked and Mazda and the other Ahuras and Ashi and Armaiti, do thou seek for me, O Vohu Manah, 1 the mighty Dominion, by the increase of which we might vanquish the Lie. Boyce: "seek by the best purpose vahishta manah Tell me therefore what ye, O thou Right, have appointed me as the better portion, for me to determine, to know and to keep in mind, O thou Good Thought — which portion they envy me.

Tell me of all these things. O Mazda Ahura, that shall not or shall be. To him shall the best befall, who, as one that knows, speaks to me Right's truthful word of Welfare and of Immortality; even the Dominion of Mazda which Good Thought shall increase for him. About which he in the beginning thus thought, "let the blessed realms be filled with Light", he it is that by his wisdom created Right.

Thine was Armaiti, Thine the Ox-Creator, namely the Wisdom of the Spirit, O Mazda Ahura, because Thou didst give the cattle choice whether to depend on a husbandman or one who is no husbandman. So she chose for herself out of the two the cattle-tending husbandman as her lord to guard the Right, the man that advances Good Thought. He that is no-husbandman, O Mazda, however eager he be, has no part in this good message.

When Thou, O Mazda, in the beginning didst create the Individual and the Individuality, through Thy Spirit, and powers of understanding - when Thou didst make life clothed with the body, when Thou madest actions and teachings, whereby one may exercise one's convictions at one's free-will; Then lifts up his voice the false speaker or the true speaker, he that knows or he that knows not, each according to his own heart and mind. Passing from one to another Armaiti confers with the spirit in whom there is wavering.

Whatever open or whatever secret acts may be visited with punishment, or whether a person for a little sin demands the highest punishment, — of all this through Asha Thou art aware, observing it with Thy flashing eye. These things I ask Thee, O Ahura, how will these come and happen — the dues, that in accord with the records are appointed for the righteous, and those, O Mazda, for the followers of the Druj, — how shall these be when they come to the reckoning.

This I ask, what penalty is for him who seeks to achieve kingdom for a liar, for a man of ill deeds, O Ahura, who finds not his living without injury to the husbandman's cattle and men, though he does him no injury.

This I ask, whether the understanding man, who strives to advance the Dominion over the house, or district, or land through Asha, shall become like Thee, O Mazda Ahura, when will he be and how will he act? Which is the greater — what the follower of Asha or what the follower of Druj believe? Let him that knows inform the wise; no longer let him that knows nothing deceive. Let none of you listen to the words and commands of the follower of the Druj; for he brings house and clan and district and land into misery and destruction.

Resist them with weapon! To him should we listen who has understood Asha, to the wise Healer of Life O Ahura, who can or will establish the truth of the words of his tongue, when through Thy red Fire, O Mazda, the assignment of rewards is made to the two parties. Whosoever cometh over to the Righteous, far from him hereafter shall be long age of misery and darkness, ill-food, and crying of woe.

To such an existence, ye followers of the Lie, shall your own Self bring you through your own action. Mazda Ahura by virtue of His absolute Lordship will grant a perpetuity of communion with Haurvatat and Ameretat, and with Asha, with Khshathra, and with Vohu Manah, to him that in spirit and in action is his friend.

Clear it is to the man of understanding, as one who has realized it with his thought. He upholds Asha together with good Dominion by his word and deed. He will be, O Mazda Ahura, the most helpful helper to Thee. Zarathushtra — And his blessedness, even that of Ahura Mazda, shall the nobles strive to attain, his the community with the brotherhood, his, ye Daevas, in the manner as I declare it.

The Representatives of the Classes — As thy messengers we would keep them far away that are enemies to you. To them Mazda Ahura, who is united with Good Thought, and is in goodly fellowship with glorious Right, through Dominion, made reply: We make choice of your holy good Piety [Armaiti] — may it be ours.

Zarathushtra — But ye, ye Daevas all, and he that highly honors you, are the seed of Bad Thought — yes, and of the Lie and of Arrogance, likewise your deeds, whereby ye have long been known in the seventh region of the earth. For ye have brought it to pass that men who do the worst things shall be called beloved of the Daevas, separating themselves from Good Thought, departing from the will of Mazda Ahura and from Right.

Associations with the GDR are probably going to affect, perhaps quite significantly, the way the postcard is perceived. What we know about the internal problems of the GDR in — mass protests, mass exodus, the harshest, most efficient secret police force in the world the Stasi , censorship, police brutality, pollution — fiercely contradicts the overtly utopian image on the postcard.

This postcard haunts and is haunted. In , its utopian promise haunted a reality that was unable to make good on it, and in turn the postcard was haunted by the increasingly dystopian qualities of reality. In this haunting-problem now haunts the present as an example of the Marxist hauntology Derrida wrote about.

Undead superhero Deadman , like many a more traditional ghost, manifested because of unresolved issues, rising from the grave so as to find his killer and bring them to justice. The suit was just for fun. Like a ghost it creates problems which are interesting and provocative. It gets me thinking about the problems of art and cultural history in an open-ended way.

It seems to express a melancholy frustration with The Way Things Are. Hauntology is not a genre of art or music, but an aesthetic effect, a way of reading and appreciating art. Every picture is incomplete, just as every memory is also incomplete — Luc Tuymans. Hauntological art i. In the example of the German postcard this layer is the perfectly charming, kitschy image as separate from its historical context. While the first layer might express hope and confidence, the hauntological layer contradicts and undoes this by expressing a satirical doubt and disillusionment.

Such aesthetic experiences can haunt, mock, accuse and open our minds to the delicately contingent and circumstantial nature of art and history. Bertolt Brecht, Hauntological effects certainly alienate and estrange the familiar and the idealistic so that it can be reassessed, but the question that could remain to be asked of any work of hauntological art is whether it makes a culturally satirical temporal disjunction of a Brechtian sort, or demonstrates and mourns the eternal tragedies of the human condition, or is simply a matter of personal nostalgia.

The various sorts of weathering they apply to this material usually involving poor quality, nth generation tape copies or headroom-excess noise heightens the effect of this temporal-clash, as does the combination of contemporary experimental breaks with the comparatively old-fashioned synthesiser style. A pitch-altered human voice picks out a slow and simple melody characterised by falling perfect fourths, adding to the atmosphere of dignified, scientific sobriety.

As the track continues the original synth riff fades away and is replaced by an assortment of ethereal noises that swoop and reverberate around whatever space the music has opened up. This sound continues for several seconds after the synthesiser stops, and we begin to hear very faint background noises of children in a large outdoor space. Boards of Canada occasionally sample or mimic Native American music. The aboriginal ghost is a recurring theme in horror stories Indian burial grounds are hinted at as the cause of contemporary calamity in The Shining , but in the context of seventies Canadian documentary-making, these inclusions also have an air of the anthropological or the socially progressive.

North America is haunted metaphorically at least by its colonial past, namely the near-extinction of Native Americans and their culture, and the sound of their music is a reminder of this. Slow the latter down further until things become decidedly spooky and screams and church bells can be heard among the words, which are now deep and demonic. Boards of Canada wrestle with the fraught utopianism of counterculture, psychedelia and the natural world, but do so — with an elegantly seamless paradoxicality — in the context of a childhood characterised by a synthesised, scientific and technological modernism and the taming and classification of the natural world through photography, field trips and television programmes.

Their project is a bizarre sort of nature documentary in itself, one that confuses and mystifies rather than explains and educates, its cameras and microphones pointed inwards at the mind, watching it as it receives and evaluates information about the world outside. Interviewer: How about your treatment of source photographs? Peter Doig: Sometimes paint gets spilled or sprayed on them, and it adds an unexpected layer that you can then refer to.

The reality of the original feels less constricting, and this provides an opening. It takes the reality away from the photograph and turns it into a more abstract image. The Impressionist Painter. The similarities between the lives and works of Boards of Canada and the painter Peter Doig are quite surprising.

Like the Sandison brothers, Doig was born in Edinburgh, but just over a decade earlier in , like them he moved to Canada at a young age and spent many of his early years there. Like them his work explores a tension between the designs of humanity and the wild, natural world it has to reckon with, and like them this tension is expressed at a close formal level, with the figurative representation of external reality always on the cusp of decaying into a subjective flow of sublime abstraction.

Its lurid colouration gives the appearance of a chemical decay in the pigment as on celluloid film working at different rates for different paints, causing the holes and unevenness , the contours of the landscape the painter sees are far from clear, and any sense of distance and perspective is conjecture at best. Figure in a Mountain Landscape II , Other paintings are riddled with blotches and flecks, as if the canvases had become giant Petri dishes full of bacteria, mould and mildew brought on by rising damp.

Daytime Astronomy , Sounds like it could be the title of a Boards of Canada track. Cobourg 3 plus 1 more , Orange Sunshine , Jetty , The darkened bands aross the image look like damage to the film inside a faulty camera. Grasshopper , In some cases this visual interference seems to be woodland detritus floating on an amazingly reflective and sometimes rippling body of water. One series of paintings takes as a starting point a number of stills from the last moments of the original version of seminal slasher flick Friday the 13th , making them into ectoplasmic glimpses frozen in time.

Reflection what does your soul look like , Camp Crystal Lake is haunted, metaphorically if not literally: in the late fifties young camper Jason Voorhees had drowned in the lake, and a subsequent spate of murders saw the place closed. Then, famously, this peace is utterly shattered — the drowned boy Jason is not as dead as we thought and rises out the water quickly and without warning, his skin partly decomposed or suffused with pond murk, grabbing Alice and overturning the canoe.

Leaving it ambiguous as to whether Jason was real or the illusion of a traumatised mind, the final shot of the film is a close-up of the waters of Crystal Lake. White Canoe , Swamped , Echo Lake , Presumably called this because it reverses the original. Canoe Lake , The penultimate scenes of Friday the 13th The series also compares the strengths and weaknesses of film and painting as artistic media — as with the reopening of Camp Crystal Lake and its fresh-faced new councillors poor Kevin Bacon , painting is doomed to failure, death and the attentions of ghosts.

Again, humanity, its history and the sublime of the natural world all haunt each other. Concrete Cabin , Cabin Essence , Concrete Cabin II , The dead child can represent innocence and the future betrayed or denied. Something to Cry About II , Alvarez is most well known however for his unique style of drawing archival photographs showing scenes from the past.

In an elegiac nod to the modernist imaging process of earlier artists like Mondrian, Alvarez divides his image into a grid of squares and rectangles, each of which is then filled in with the average shade of the all pictorial information inside the square. Mary, mary , The Closet 13 , Beneath the pixelated glass, as if seen through a lo-fi, time-travelling television, Rise and Determined seem to show scenes of mass protest or demonstration.

Rise , Determined , Ruth Ann Moorehouse just before the Manson Family murders. In some cases they just speak to a drab existence of still life, flowers and urban living reduced to a resigned banality. Passenger , But cultural ghosts have been multiplying at an alarming rate in Europe since Marx first suggested that one of them was the possibility of communism — the criminal events of fascism, war, genocide and colonialism will never truly fade away. Himmler , Gas Chamber , Maypole , Prisoners of War , Since , Western newspapers have often run images like these on their front covers.

Lumumba , , is portrait of Patrice Lumumba , the anti-colonial first democratically-elected Prime Minister of the independent Republic of Congo in His murder the following year is thought to have been a Cold War-related plot by the CIA and the Belgian government, and this painting allows Lumumba to haunt the historicised present like a ghost, reminding us of the injustice of his death.

Knowledge of the subsequent violent history of the region gives the image an ominous aura. The grid… is what art looks like when it turns its back on nature. I get an ironic pleasure working with the landscape while being removed from it… I revel in that ambivalence, finding it fascinating how the more removed from nature we are, the more our desire and yearning for it seems to increase.

Depictions of landscape are a good substitute for the real thing — the real thing being unattainable — Dan Hays Everything that we see disperses, fades away. Nature is always the same, even though its visible manifestations eventually cease to exist. Our art must shock nature into permanence, together with the components and manifestations of change. Art must make nature eternal in our imagination. What lies behind nature? Nothing perhaps. Perhaps everything. Nor is it surprising that films like these often originate from Japan, a culture traditionally devoted to both frontline technology and all kinds of spirits and vengeful ghosts.

See, Dan Hays has never been to Colorado — but his doppelganger lives there. In the late nineties Hays, from the UK, found a website run by a Coloradoan who was not only also called Dan Hays but was something of an artist too. The website of the US Dan Hays documented the natural beauty of his home state with digital photographs, but it was the low resolution and relatively poor compression of these images that caught the attention of the UK Dan Hays, who transmuted them, pixel by pixel, into paintings much larger than the originals.

The results are a breath-taking and baffling technical achievement in many cases it took months to complete these poor-quality, ostensibly futile images giving rise to all sorts of cultural and metaphorical resonance. Colorado Impression 6 after Dan Hays, Colorado , Colorado Impression 11a after Dan Hays, Colorado , Though this is digital, not analogue, the bands of altered hue towards the bottom the painting remind me of a paused VHS video tape.

Colorado Impression 11b after Dan Hays, Colorado , Colorado Impression 11c after Dan Hays, Colorado , In this variation on the original US Dan Hays photograph, the grid is warped more and more heavily towards the bottom of the image. These dead painterly ancestors are dimly viewed through the glitchy representational technology of jpeg. Dan Hays, Overgrown Path , Mists , Colorado Snow Effect 1 , Colorado Snow Effect 3 , Colorado Snow Effect 5 , Screenshots from the film White Noise , in which ghosts manifest in television static.

Noise haunts order and order haunts noise. Not false, but simulated, memory. Adding to this weirdness are the implications that Ghost Box, with its Penguin-esque CD covers resembling a series of school textbooks, is itself a public service institution with an educational agenda.

The electronic character pieces Jupp writes under the name Belbury Poly often express this Jekyll-and-Hyde a key work of nineteenth-century Gothic horror duality with subtle and compelling balance in the areas of melody, harmony, use of sampling and, most interestingly, inventively irregular forms that imply wordless but oddly specific narratives.

It begins with a caustic electronic sound like a piano string plucked with the sustaining pedal on. This repeats every two bars while a randomly panning woodblock sample sets up a purposeful pulse at around bpm.

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