Camelia: Save Yourself by Telling the Truth-A Memoir of Iran by Camelia Entekhabifard, George Murer

By Camelia Entekhabifard, George Murer

Author note: George Murer [Translator]
Publish 12 months note: initially released in 2007
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Camelia Entekhabifard used to be six years outdated in 1979 while the shah of Iran was once overthrown by means of progressive supporters of the Ayatollah Khomeini. by way of the age of 16, Camelia used to be a nationally celebrated poet, and at eighteen she used to be one of many youngest reformist newshounds in Tehran. simply 8 years later she was once imprisoned, held in solitary confinement, and charged with breaching nationwide safety and tough the authority of the Islamic regime. Camelia is either a narrative of growing to be up in post-revolutionary Tehran and a haunting reminder of the implications of talking the reality in a repressive society.

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Extra resources for Camelia: Save Yourself by Telling the Truth-A Memoir of Iran

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O happy day! O day without cloud! --Christians, it approaches; let us rejoice in already discovering its dawn in the birth of the holy Virgin--_Natâ Virgine surrexit aurora_, says the pious father Damien. Can you be astonished after this, if I assert that Mary was without spot from the first moment of her appearance in the world? As the great day of Christ was to be so clear and splendid, was it not proper that even its commencement should be beautiful, and that the serenity of the morning should indicate that of the day?

This afflicted mother was also a _widow_! Long since the evangelical narrative has dropped the name of her husband, doubtless because Joseph was no more; but Jesus survived to console her amidst domestic misfortunes, to cheer her declining days, to prop her falling house, to pour the wine of consolation into her cup of sorrow, and the light of celestial truth into her mind. He was all goodness, all perfection, who could never forget a mother--a _widowed_ mother, wherever "he went about doing good"--was to this awful hour her staff and comfort.

This doctrine was opposed by St. Bernard; but the French churches adopted it, and the superstition of the people contributed to its establishment. The subject was again debated with extreme virulence in the 46 seventeenth century, between the Franciscans and Dominicans, in which the pope interposed a mediatorial power. The opinion of the former, who maintained the doctrine, was declared to have a high degree of probability in its favour, and the latter were required not to oppose it publicly; while the Franciscans were prohibited from treating the Dominican doctrine as erroneous.

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