HELENIC
DIALOGUE

"Inmost within my spirit
there is a spark a-dwelling;
to lift it into daylight became my aim,
the life of my living,
my first and my last.
She evaded me,
related, as she is, to consumption and combustion.
That little spark is my richness;
that little spark makes me regard my life as a misery"

PART ONE

Concerning the Helenic finds, discovered thanks to the new translation of Helena's Liturgical Text from the original latin of 1288:

1.The journalist (she has given permission for the typing of the dialogue of this tape-recording):
What is known of Saint Helena's physiognomy? I gather she was Nordic featured, since she was born in West Gothia...

BROTHER URIEL/O.Hel: Who would dare claiming that Rachel and Esther of the Bible were blue-eyed blondes? The only source of info on S:ta Helena is her Officium written by bishop Brynolf Algotsson during the autumn of 1288, and according to this text Helena looked very much like Rachel and Esther - thus she was brown-eyed and dark-haired.

2.Journalist: Did the Portico exist during Brynolf's lifetime? Was it of a design similar to that of the church of West Sallerup - between the tower and the nave?
BROTHER U.: The Portico between the old Tower and the new Church of Skodwe did beyond all doubt exist in the fall of 1288! The tower was retained from an older fortification, and "church" is the right word here, not "nave". As to Sallerup - it takes more than two pillars to make a colonnade!

3.Journalist: In 1281 Brynolf wrote "In Skodwe um AElinaer Maessu" and thereby accomplished the first verifiable mention of Saint Helena. How come it took another seven years until he composed Helena's Officium?
Brother Uriel:In the eighth lesson you can read what might have caused the ceasing of Brynolf's re-actualizing the Helenic Cult some years before 1288 - someone discouraged him verbally! Then, in August 1288, Helena set him back into the good work as a consequence of her saving him from drowning on Lake Wetter.

4.Journalist: All of the wooden sculptures of Saint Helena are more or less rustic in many of the senses of this adjective... I've heard one informer claim that she was like that in real life too; what do the oldest sources tell on the subject of her rusticalness?
Brother Uriel:Helena is described as both decorative and good-looking - like a Venus Statue - the latter adjective bowdlerized by other translators. Brynolf means that she was both classically beautiful and sexy! And this ought to end all babbling about her not being feminine. Tryggve Lundén, though, describes her adequately as the Most Beautiful Woman In Our Country!

5.Journalist:: Is there a notebook or book of prayers or anything similar, written by Helena herself, preserved?
Brother Uriel:There is but one preserved sentence of Helena's dittoes: "God is prone to giving us, or: "you", something holy, the body and remainder of which in a suitable way can be put together here". The naivety and candour of it make it seem authentic, containing a mixture of idioms of the people and of the Church. And she makes it clear that she distinguishes the body and the reliques.

6.Journalist: You've written in 'Superhelena' that Helena's ring and finger were found separately, but didn't they make up a one-piece halidom, as it were?
Brother Uriel:Yes, her ring was still on her finger, when it was found shining under the bramble: "Digitum beate Helene abscisum cum anulo".

7.Journalist: The schooltime teachers would claim that Swedes, in bygone times, would drink gallons of sweet ale and stronger liquids... But do you believe that Helena and her saintly colleagues would drink at all?
Brother Uriel:Helena was sober like Hannah, the mother of Samuel, who had wrongfully been accused by Eli for being drunk before God's Altar at Shilo, whenas she in reality was praying spiritually without audible words, confer 1Sam 1:st chapter.

8.Journalist: A famous composer keeps stating that Peder Larsson of Hosaby, the third successor of Brynolf Algotsson and the Scarensian bishop between 1322 and 1336, were the true writer of Brynolf's Helenic Officium. What can be reckoned and concluded by analysing the latin text concerning this issue?
Brother Uriel:The language is different - more primitive - in the parts following after the 9:th lesson compared to the text before the same, but the language of the "Homily of Gregory" is strangely similar to the major part of the Officium. But as to this issue, beyond this simple reflexion, I simply lack competence to deal with it.

9.Journalist: I think that "letting the circumstance act out its wrath" sounds as a crazy translation, which you present along with the other translators. Brynolf wasn't crazy, was he?
Brother Uriel:Guess not! Well, I just 'dittoed' the other translators here without scrutinizing the sentence on my own. Well, Brynolf has parcel borrowed this phrase from Rom.12:19, and the plausible interpretation of what he means is that Saint Helena had to leave for Middle-E. to create a room for God's Anger - so that God, in the meantime, could punish her enemies.

10.Journalist: Was it the holiness of the palestine Ring, that caused the glistering under the Bramble?
Brother Uriel:Two different sources of emission are presented in connexion to the light-phenomenon of her Finger: Firstly the Finger itself, on which the Ring indeed was mounted, and then Heaven. Then, according to Matthew 23:16-19, the Temple hallows the gold - not vice versa, as the hypocrites and sectarians maintain - and this Truth proves that the Ring was rendered holy by Saint Helena, because she is a Living Temple of God - we are all supposed to be this, according to the New Testament. Then the Altar hallows the offering - not vice versa, as the heretics and baptists maintain - the holy Martyrdom of Saint Helena has rendered holy the wells and graves and reliques of her Cult, because she herself had been glorified by God.

Let me add here: In Sweden the protestant church has publicly said on the radio that churches are not holy - they are only buildings inside of which people gather to praise God. The protestants are namely planning to tear down a number of churches for economic reasons. Well, if the temple or church is not holy, then this would mean that the building has never been consecrated! And then no-one has ever been entitled to worship God inside it. Now, Jesus says that the Temple is holy - it hallows the gold inside it - and therefore the 'church of Sweden' jeopardizes itself crucially when it denies the holiness of the Temple and of the Altar. The local inhabitants, contrarily, do bear a deep and authentical emotion for their parish church, maintaining a dear bond to God Himself - which the 'official church' wants to rend!

11.Journalist: Normally the holy Bramle of Helena's Martyrdom is called a "thorn-bush", and in studying Superhelena I turned surprised in reading that her bush were like that of Exodus 3:2 - but Bramble is the correct term, isn't it?
Brother Uriel:All three words - frutex, dumus and rubus - indicate under what sort of bush Helena's finger had landed - bramble, Rubus Fruticosus. This bush has nothing to do with Carl von Linnée nor with bears - Bearberry in Swedish. Normally thorny bushes related to roses are proposed, but neither roses nor brambles thrive on swamps - the proposed spot of Martyrdom of S:ta Helena between Gotene church and Vesterby Farm was at that time a swamp or even a cove. But instead Helena's Bramble is to be found between Gotene church and her own farm: Birum!

12.Journalist: In my preparatory research on Saint Helena, I almost always read that she died on the 31:st of July in 1160 - was this wrong date invented in the 17th century?
Brother Uriel:Righty-ho! That Helena was martyred on the first of August is unambiguously and explicitly expressed by her Officium, and that ought to end all further babbling on this issue. That the year was 1140 is mentioned by ecclesiastical documents of both West- and East Gothia from the beginning of the 15th century.

13.Journalist: A female revenger, "ultrix", put an end to Helena's life, not a male one, "ultor" - have I gotten this right?
Brother Uriel:Well, ultrix means both a female revenger as a noun, and revenging, revengeful as an adjective...

14.Journalist: It was not in order to rest, that the carriers set down Helena's litter during the march towards her funeral in Skodwe - they did so to thank God at the appropriate hour - was this an apparent 12th cent. duty?
Brother Uriel:I don't know, but a thanks-giving-hour was the reason to why the monks did set her litter down there. But I do know that similar explanations to the origins of holy wells are told in connexion to other saints too. Since the Officium is very much older than these corresponding hagiographies, I regard Helena's holy-well-story as the model and these others as copies.

15.Journalist: The Officium doesn't include the story of the prevision in the angelic dream of Helena's mother, presaging the Golden Crown that Helena was going to be given. Is there any substance in the Officium to build this story on?
Brother Uriel:Yes, though not a crown but a laurel was finally given to Helena in Heaven. Journalist: I cannot find the stony breads in the Officium either?
Brother Uriel:Neither can I. The existence of those stones in Her church at Skovde, during last or second last century, provoked the invention of an explanation to why they were there and what was so special about them...

16.Journalist: I told you earlier that my visiting the Ghost Hotel at Liseberg gave me a religious and deep experience, kind of remembering me of a holy service and a togetherness that I long for but am never able to find in protestant churches nor in their sects. Don't you think that attending the Mass of Saint Helena in long gone days were highly and deeply revolving and dinting in a spiritual sense?
Brother Uriel:I know you've drawn the true conclusions here; I praise your flair! But without a Convent or a Parish there isn't anything singular Christians can do to re-establish her Cult today - one has to leave that to God, lest one may wind up having created just another sect. The oratories in the 1280:ies were regarded as the oracular positions of saints - where God and/or these speak and offer revelations. That's what the text says, and this adds knowledge of the practice of Christian Faith at the time.

17.Journalist: What was Gotene in the 1130:ies and -40:ies?
Brother Uriel:A big countryside farm! A church might have existed there, maybe, in which Helena saw herself fly to Skodwe. But one ought rather to interpret the situation as that the church of her vision was that building for the inauguration of which she was heading on the 1:st of August in 1140. And, note bene, she was not heading for any re-inauguration: no church did exist there before this date. Since she had her vision in a dream within her countryside farmstead, this indicates that the church of the vision was the Farm-chapel at her own farm - Birum. From Birum one can see Mount Billing, beyond which she was financing parts of Skodwe church.

18.Journalist: The stoner and his persecutors were not inside a house; the text says that even if they had been in the same house... Had they, by the way, been stricken by some kind of selective blindness?
Brother Uriel:Yes, that's the unmistakable interpretation of what Brynolf means. A less likely one were that the stoner had turned invisible. 'Selective blindness' is maybe another term for that specific insensibleness that God lets happen to people passim in the Bible - a nice example of which is when Mary firstly does not recognize our Lord..., see John 20:14-16. In regard to the house: Apart from the ruined fortification there were no buildings in Skodwe at that time.

19.Journalist: Your translation of the Officium has a line which totally differs from the older translations. These would present a mere appeal to think of Stephanus in a holy way or because of his holiness... What do you deduce from your somewhat rough translation?
Brother Uriel:The individual who remembered the pieces of information on saint Helena which were known in the days of bishop Brynolf #1 was no less a great man than Stephanus of Alvastra, the archbishop of Sweden from the first Saturday of August in 1164. Thereby it follows suit that documents on saint Helena were kept at Alvastra Cloister, in alignment with what two of the major researchers have suspected and suggested.

20.Journalist: Brynolf wrote "A certain nobleman..." - it seems like Brynolf knew who the son-in-law of Helena was, doesn't it?
Brother Uriel:It seems so, and he was probably someone of the erikal group, which tried to wipe out Helena, her Cult and the Party promoting her. The Sverker Family was among her best promoters. Brynolf didn't dare pointing out who the son-in-law was. "A certain woman among Helena's antagonists..." - maybe Brynolf knew too who the woman was, who stabbed Helena to death.

21.Journalist: What can be judged concerning the authenticalness of the Officium?
Brother Uriel:The Officium gives a true impression, but it would be an advantage to rub out all of those Biblical names to whom Helena is compared. Then it is unlikely that Brynolf had older helenic texts to go by; this is surely the first liturgical text describing Helena. Why, Brynolf wrote that because of that her life had not been described earlier, a great deal of the information had gotten forgotten.

22.Journalist: But the text tells "From her young years to her dying...". How does that rhyme with your saying, earlier, that she died youngish?
Brother Uriel:This must be a wrongful turn of phrase in the Officium, since Helena was not older than 38 years old when she died, and she never underwent any dying, since she was abruptly martyred! This is an indicator of how far the brynolfian text might be from reality after all, and it shows that one mustn't over-interpret the Officium.

Journalist: So the authenticalness of Brynolf's Helenic Officium is thus jeopardized by its very writer and composer - let alone all the alleged phrases that some authors claim that he's borrowed from other hagiography.
Brother Uriel:Well, damned be all liars!, but even if he has made it all up I still know that Saint Helena does exist: She lived on earth as a saint; she presently works powerfully as a saint from within God's Arms; she will exist for ever in God's Realm - you know Jesus says according to Luke 20:34-38 that God is not a God for the dead but for the living, because before Him everybody is alive. Then you mustn't forget that the earthly existence of Jesus himself is unlikely, so the christians have to be careful in spiting Helena whenas their own lord maybe is an invention!

PART TWO

Concerning Helenic news addible to the Superhelena Documents:

1.Journalist: (she has given permission for the typing of the dialogue of this tape-recording exept for nr:15 below):
According to a compendium on "Saint Helena in Church Art", her mural painting of Kumlaby Church is modelled on a leaden pilgrim's badge of the Helenic Cult. Is there a badge of her make still in existence?

BROTHER URIEL(O.Hel): A so called - but alleged - Helena Badge is soldered on the church-bell of 1498 of Fredsberg's church outside Toreboda, near pilgrim's badges of Birgitta och Olav.

2.Journalist: In 1928 the old retable of Toreboda church was renovated, its saint Helena sculpture inclusive. Wasn't she identified thereby then?
Brother Uriel:No, her sculpture was given another saint's name in 1927, and not until in 1956 Helena's sculpture of Toreboda was publicly notified. The wooden retable was made at Bjorkeng as recently as in 1738 - painted in 1766 - and it must be a copy of a 'predecessor', but in 1738 they were unaware of which saints they were copying - precisely and piously copying; why, even the broken sword was copied.

3.Journalist: In Sweden Helena once used to be celebrated on 22:nd of May, and I'm used to finding her name on 18:th of August; Elin's day is 31:st of July. Are these feast-days universal?
Brother Uriel:In Finland no less a great name than Helena's is celebrated on 31:st of July, and rightly so, and the alternative form of her name, Elin, on 10:th of February.

4.Journalist: Is there no other Helenic Order, than yours, on earth?
Brother Uriel:In 1945 the Order of Saint Helena was founded in USA, see their www.osh.org. on Inter-Net. But evidently they're referring to Helena of Drepanon, the emperor's mother, and they seem to sort under the anglican church.

5.Journalist: 'Inula' is the latin word for Greek 'Helenion' - thus 'Inula Helenium' is a tautology, isn't it?
Brother Uriel:O aye. The highest name of all next after those of the Holy Trinity - Helena - is one of the oldest names of all, both the forms of the woman's name and of the flower-name. Helene means 'plaited basket', and Helenion means 'small plaited basket' referring to the constitution of the very flower - it does not mean 'torch' - and it was provably prevalent before 1200-before-Christ by the pre-Greek culture on Peloponnesis. Before Christ one said that this plant came into existence where Helena's Tear-drops of Yearning had fallen. Alternately Inula Salicina and Inula Helenium are thought of as being the specific Inula-family-member that Helenion originally referred to. And from our religious point of view, all the at least 100 kinds of flowers belonging to the Inula-family are dedicated to Helena, thus. Gene-analysis of the Inula-members and of the Telekia Speciosa might show whether all of these really are related and if the latter one might be related to the Inula-family after all. During the summer of 1999 O.Hel detected both Inula Helenium and Inula Salicina naturally growing in Westgothia.

6.Journalist: Bishop Theophilus of Antioch (pages 1532, 1689; 13/10) compared the Greek pagan myths with the Bible... Can you exemplify one such comparison?
Brother Uriel:Helen of the Mykene Culture had a Shrine of her own at Therapnae, in which a statue of her was erected. A story tells of how she appeared outside her shrine a long time after her earthly death, and changed, full of love and mercy, in a positive direction a young woman's life. This happened before Christ, but still shows that healing did exist even before Christ.

7.Journalist: Two days after the Premonstratensian Cloister & Engoy Island Revisitations, the only documented medieval source of Saint Helena in Scania was visited for the first time ever by O.Hel, namely on Thursday 15/7 in 1999. May I quote a part of my notes on this hit-and-run action?:

"Suddenly the Ethanol Factory of Nobbelov, built in 1966, appeared on the east side of the road, and then the Starch Factory and its large cisterns appeared infront of us as Road E-22 turned to southwest. PH, who yearly professionally inspects the latter factory, used to say that the landscape is flat around here, but it's not. After passing the factory there was a youngish Pinus Silvestris hurst, and at a quarter to noon we parked the car on the path of tractor-wheel-prints on the south outskirt of the hurst. I scribbled down a drawing of Lyngsio Church, situated a little higher to the south, meanwhile an aircraft descended behind its tower. White cattle was browsing southwest of Wram River. We marched along the dry earthen path towards the area which was marked out on the map as a lesser swamp. Blue Medicago Sativa-plants were growing by the barbed wire, and Galium Verum-plants were growing on the slope up to the pines. The beautiful landscape was hilly and heathery. There was a fresh and nice wind from the west. 'Twas sunny, even though veils of cloud still were lingering. TD joked about the Anthericum Liliago and its six white blades, that if it is in bloom on a certain day, there's going to rain the rest of the summer. Well, there were Jasione Montana, Scabiosa Arvensis and Armeria Maritima. There was a première of finding the delicate, yellow Helichrysum Arenarium.

The windings of Wram River corresponded to what the map showed. We followed a barbed wire round the pine-tree hill; a cow-path led by the southwest basis. We crawled under and climbed over a fence. The tiny cove between Archaeological Item N:r 88 - "Hell Hole, a fathomless cavity with yellow water" - and N:r 89, Saint Helena's Well, both seem to have changed dramatically since October 1992, when they were described. Some Alnus Incana-trees were growing there in a copse, having thick vegetation underneath. We forced ourselves through hundreds of Urtica Urens-plants, more than one yard tall, and over barbed wires on both sides on a loosely piled wall of stones. Close to the pond of process-water to the north the slightly higher ground had been grazed by cattle. The positions of the electric wires and of the transformer agreed with the map. A low shed painted red was situated near the latter installation. The farmstead by A.I.N:r 44 lay within ken to the west. I made a rash drawing of the Starch Factory - it made a great impression and looked new and powerful. TD picked three bluish flint-stones, having a plastic appearance, with some plaster on, and I picked a Papaver Rhoeas. I made a brave try of investigation into the jungle, whereby I happened to tear down a part of the wall. A broken spade was stuck there between some stones. There was a group of Lilies in the jungle. The "Hell Hole" seemed to have turned into pretty solid ground of black clay. I read very carefully the decription of S.Helena's well, that I had brought with me, and immediately it became spotty by some kind of small insects. The well ought to be situated under an Alnus tree by a stone wall. It had firstly been a fountain, but, by accident, it had been covered by navvy's deposits, and thereafter it recovered and returned in the form of pouring out amongst the grass on the slope. But I failed to detect any trace of this holy well. It annoyed me that a new dump of navvy's earth and stones recently had been deposited close to the well too.

Well, I wanted to bathe in the Swedish counterpoise of Jordan - namely in Wram River, and meanwhile TD walked back to the car, I went to a new gravel pit by the river, where I expected to be unseen. The bottom of the river was solid and covered by rounded small stones. The water was warm enough and clear, but I guess that this was a wading and watering place for the cattle. After bathing I happened to plunge one foot & sock into the water while donning. During the entire stay there was a lovely bird-music consert. I walked past Anchusa Off., Ononis Repens, Echium Vulgare and Medicago Falcata plants, and sat down in the car at half past twelve. TD said "This must be the least well-preserved one of all Saint Helena's wells, mustn't it"."

BRO.U.: That's a pretty good story. You've got a fine memory inside, counter-weighing the feminine beauty of your exterior...

8.Journalist: The names and legends concerning the wells of Haellstad and Mone are nothing less than an abhorrable, unkempt mess... Would you unravel it for me, please?
Brother Uriel:'Elie Kaella at Mone' is not identical with either Haellstad n:r 74, Tingmark's Well (3 yards wide; by the Ting-Stone, having offering-dents on top), nor Taernekaella, n:r 127 (southwest of n:r 74; destroyed in the 1920:ies. West of it there's a 20th century cottage named Heleneborg puzzingly enough). The only registered well in Mone parish is Item n:r 17 north of the church - an unnamned well on the premises of Stommen, to which a legend of a giant is connected, situated by a boulder. There is no trace of Elie Kaella (well) in these two parishes - and Elie is a dative form of Eliah; it has nothing to do with Helena!

9.Journalist: You seem to doubt the authenticalness of 'Elin's Well' of Medelplana parish too, or?
Brother Uriel:An article of 7/12-1955 in NLT proves that the well was known in 1898, the year that the article is based on: "When we came up to the country road this lovely summer Sunday, we walked past "Elin's Well (Kaella)". I guess it was considered to be health-causing a long time ago, along with what other wells of Elin were - as long as anyone believed in wonders in connexion to wells". (The Whitsun Meadow on a lower level of the mountain was mentioned too). So, since her well here was known in the 1890:ies, it may well be isochronous with Appollonia's Well of the same parish - that is: from the 17:th century - or it may even be of a medieval origin.

10.Journalist: Messenius claimed that the Legend of Saint Helena originally had mentioned Goteve Church, and that this was the church that Helena was heading for in 1140, and he adds correctly that this church did exist during her lifetime but that Gotene Church did not. What's your comment on this Goteve-Gotene-issue?
Brother Uriel:Elin Parish, annexed in 1546 by the neighbouring Goteve Parish, is vying beside Gotene for gaining the honour of being the site of holy Helena's Martyrdom. The name of 'Elin' might have influenced the local, popular tradition concerning Helena's bonds to that tract, inspiring the habitants to dedicate their church to our Saint, our Patroness, and to depict her and to invent stories about her, filling the holes of the oldest core of tradition.
In other words: The people of Elene, Eling and Elin have preserved the Remembrance of holy Helena alias Elin, and they've kept it alive. In 1943 they erected a 2.5 yards tall stone on the ruin-knoll (of 15 x 20 yards) with a text reading: "Here Elin's Church once was positioned". A heavy chain, resting on stone supports, is surrounding the stone. A fragment of the font is resting near by; so are a number of flat stones. We studied the site on 13:th of July in 1999.

11.Journalist: Did you write the vision down immediately after you had had it in June 1992?
Brother Uriel:No, I verbalized it on 22:nd of July that year, but I don't think I fixed it textually until at Whitsun Tide in 1994. The year of 1992 wasn't analysed until in 1997, and that's when I connected June of 1992 with that vision. In reality I haven't got a clue of when that vision dawned upon me. Then now again, it seems likely that it did during the Whitsun of 7:th of June in 1992 - Whitsuns regularly bring spiritual news with them to me...

12.Journalist: The memorial inscription of Womb's Church was made as recently as in 1790 - what value can it be subscribed?
Brother Uriel:It reads "It is likely, that Saint Helena owned this soil through a paternal heritage and that she lived here, wherefore the village has gained the name of Foyer-of-our-Lady (Vârfruhem); and that she did build this House in around 1130 for her Devotions and to the honour of Mary the virgin". Except for the tower, you can still get a good idea of what the church looked like then - it has retained its features though it was a roofless ruin for 500 years! Then it has been proposed that this church, dedicated to Mary, was built on top of the ruins of an older, pagan temple - Mary took over the rôle from the local ex-goddess...; tendentious, aped speculations!

13.Journalist: Are there more than one Helenic Well in Norway? Does the one off Bronnoysund still exist?
Brother Uriel:Not as far as I have been able to detect via Inter-Net. All I presently know about it, is that Sankt' Helenes Kilde on the islet of Torget in Nordlands Amt already in 1744 had "lost its reputation of holiness", and that there are no other wells in Norway dedicated to Helena - at least there were none before March of 1885.

14.Journalist: In Scania the names of Arild and Thora are connected to Helena. Who is Thora to begin with?
Brother Uriel:Thora is one of Saint Helena's alleged sisters. The boulder namned after Thora is positioned close to the bathing-machines at Torekov. According to a tradition, Thora, a young drowned virgin, floated ashore there. The blind man Frenne found her. He promised God to bury her in consecrate soil if God restored his sight. The wonder came true, and Frenne built the Church of St. Thora, the foundation of which still exists in the village of Torekov. Thora was regarded as the patroness of pregnant women and of sailors. Arild is the alleged brother of Helena, and the farm where they might have been raised is close to the steeply sloping village of Arild. Then again, Arild might originally have been the female saint Arild of Thornbury, whose real identity has gotten forgotten in course of time by the danes and swedes.

15:

 

End of Helenic Dialogue

End of The Superhelena Documents

Superhelena
Illustrated version:   Superhelena1    Superhelena 2   Superhelena 3    Superhelena 4
Appendix to part 4: Helena Dialoque
Contents English version
Non-illustrated version:    Superhelena 1    Superhelena 2   Superhelena 3   Epitome
Brynolf Algotsson about Helena, 1288

Innhåll Superhelena svensk version    Superhelena 1   Superhelena 2  Superhelena 3  
Brynolf Algotsson om Helena, 1288  Sankt Appollonia
Översättning af Joseph Dunney: Saint Of The Snows Albany, New York 1937 Snöfallens Helgon:
Förord
Dokument 1   Dokument 2   Dokument 3  Efterord

Webmaster

 

 

Contact Webmaster