The ancient story of Muthiyamma, the Holy Mother of God who appeared in Kerala from Heaven— and the historic Church that has preserved Her memory for nearly two thousand years
When Catholics hear the words Marian apparition, names such as Guadalupe, Lourdes, Fátima, La Salette, Knock and Beauraing immediately come to mind.
These are among the world's most famous Marian shrines, drawing millions of pilgrims and having received various forms of ecclesiastical recognition.
But there is an extraordinary Marian tradition much older than all of them.
It is found not in Europe or Latin America, but in Kerala, India.
It is the ancient tradition of Kuravilangad, where the Blessed Virgin Mary is venerated with deep affection as Muthiyamma.
According to the tradition preserved by the Saint Thomas Christian community and proclaimed by the Kuravilangad Church itself, the Blessed Virgin Mary appeared at Kuravilangad by the end of the first century, to children who were tending sheep. The church's official website describes Kuravilangad as a holy land associated with the world's first Marian apparitions. (Kuravilangad Church)
If this ancient tradition is accepted, Kuravilangad has a remarkable distinction:
It may be the earliest known Marian apparition tradition in the world occurring after the Assumption of the Blessed Virgin Mary.
This is an extraordinary claim—but it needs to be stated carefully. The Vatican has not issued a decree declaring the Kuravilangad apparition to be supernatural. The claim belongs to the ancient tradition of the Saint Thomas Christians of Kerala and the continuing ecclesial tradition of the Kuravilangad shrine.
That distinction does not make the story unimportant. On the contrary, it makes the history of Kuravilangad all the more fascinating.
Who is Muthiyamma?
For generations of Kerala Christians, the Blessed Virgin Mary has been lovingly called Muthiyamma—a deeply affectionate maternal title.
According to the Kuravilangad tradition, a group of children were tending their sheep when they encountered an elderly woman carrying a child.
The children were hungry.
The woman, according to the tradition, miraculously transformed stones into bread and gave them.
The children were thirsty.
Muthiyamma dug into the ground with her fingers, and water sprang forth from the earth.
The children drank and were satisfied.
Then the woman disappeared.
When the children returned home and told their parents what had happened, the adults initially found the story difficult to believe. They went with the children to the place of the encounter.
There they found a spring of clear water in the otherwise dry surroundings.
The tradition says that Holy Mother Mary appeared again and instructed the people to build a Church at the site. The present Kuravilangad tradition associates the establishment of the church with AD 105. The Eparchy of Palai itself currently lists the church as established in AD 105. (Palaidiocese)
The never-drying miraculous spring remains one of the important attractions of the pilgrimage centre today. (Kuravilangad Church)
The first Marian apparition after the Assumption?
The Assumption of Holy Virgin Mary was solemnly defined as a dogma by Pope Pius XII in 1950, but belief in Mother Mary's glorification and assumption was present in ancient Christian tradition long before the dogmatic definition.
The Kuravilangad tradition places the apparition by the end of the first century.
If that traditional dating is accepted, then the apparition occurred after Virgin Mother Mary's earthly life and therefore after her Assumption.
This gives Kuravilangad a unique place in Marian history.
What about Zaragoza Apparition?
The famous tradition of Our Lady of the Pillar in Zaragoza, Spain, dates the appearance of Blessed Virgin Mary to St. James the Apostle to around AD 40.
That tradition is earlier than the traditional date of Kuravilangad—but it is traditionally understood to have occurred during Mother Mary's earthly lifetime, before her Assumption. Hence it is considered as a Bilocation.
Consequently, Kuravilangad's claim is more precisely stated as:
According to the ancient tradition of the Saint Thomas Christians, Kuravilangad preserves one of the earliest—and potentially the earliest—tradition of a Marian apparition after the Assumption.
That is a much stronger historical formulation than simply declaring that Kuravilangad is “the first apparition in the world.”
Why is such an ancient Marian tradition not as famous as Lourdes or Fátima?
The answer is connected with the extraordinary history of the Saint Thomas Christians of India.
Christian tradition in Kerala traces its origins to St. Thomas the Apostle, who is traditionally believed to have arrived in India in the first century.
The Saint Thomas Christian community developed for centuries within the world of Eastern Christianity, maintaining connections with the Syriac Christian tradition.
It was therefore not a Latin European Church.
Its liturgical language, ecclesiastical structures, customs and historical circumstances differed substantially from those of Western Europe.
For centuries, the Christian community of Kerala lived geographically far from Rome and was connected with the wider Christian world through Eastern ecclesiastical relationships.
Later, especially following the arrival of the Portuguese, profound changes occurred.
The Synod of Diamper in 1599 brought the Saint Thomas Christians under stronger Latin ecclesiastical influence, with major changes to their liturgical and ecclesiastical life.
The community's relationship with Rome subsequently developed through a complicated history involving Latin jurisdiction, Eastern traditions and eventually the restoration of an indigenous Syro-Malabar hierarchy.
Therefore, an ancient tradition preserved by an Indian Eastern Christian community did not necessarily enter European ecclesiastical literature in the same manner as a nineteenth-century apparition in France.
This is one reason why the absence of Kuravilangad from many Western lists should not automatically be interpreted as evidence that the tradition never existed.
At the same time, historical honesty requires us to acknowledge that an ancient oral tradition cannot be documented with the same type of contemporary evidence available for Lourdes or Fátima.
The Church of Kuravilangad
Today, Kuravilangad is far more than an ordinary parish Church.
Its full official designation is:
'Major Archiepiscopal Marth Mariam Archdeacon Pilgrim Church,'
It belongs to the Syro-Malabar Catholic Church and is part of the Eparchy of Palai. The official Eparchy of Palai lists Kuravilangad among its parishes and gives its traditional foundation date as 105 AD. (Palaidiocese)
The church's present official website describes it as the first Major Archiepiscopal Pilgrimage Centre of the Syro-Malabar Church. (Kuravilangad Church)
It is therefore significant not only for Marian devotion but also for the history of Christianity in India.
The present Bishop of the Eparchy of Palai is Mar Joseph Kallarangatt. (Palaidiocese)
The church is served by an Archpriest and assistant vicars; the current Eparchy of Palai listing identifies Very Rev. Fr. Thomas Menachery as Archpriest. (Palaidiocese)
The perennial spring of Muthiyamma
One of the most remarkable features of Kuravilangad is its perennial miraculous spring. According to the ancient tradition, when the children were suffering from thirst, Muthiyamma dug the soil with the fingers of Her hand, and water suddenly gushed forth like a spring. When the children returned home and told their parents what had happened, the elders who dismissed it first, came to the place and were astonished to find a spring overflowing with crystal-clear water in an otherwise drought-stricken area. The Kuravilangad Church continues to identify this as the Miracle-Spring generated by the Blessed Virgin Mary (Muthiyamma) during Her apparition to the children. (Kuravilangad Church)
But the story of the spring did not end with the children of that first apparition. Through the generations, countless testimonies have been reported by devotees who, with faith and prayer, drank the holy water of the Kuravilangad Muthiyamma Spring and experienced relief or healing from various physical and mental ailments. The official Kuravilangad Church itself records that thousands who drink the water from this miraculous spring attest to its spiritual and physical healing powers. (Kuravilangad Church) For the faithful, the continuing spring and the countless testimonies associated with its water are powerful signs that this is no ordinary source of water, but a place touched by a profound Marian blessing.
List of Major Marian apparition traditions with formal ecclesiastical recognition
1. Our Lady of Guadalupe — Mexico — 1531
Visionary: St. Juan Diego
Recognition: local ecclesiastical recognition in the sixteenth century.
Guadalupe became one of the greatest Marian pilgrimage centres in the world.
2. Our Lady of Good Success — Quito, Ecuador — 1594–1634
Associated with Mother Mariana de Jesús Torres. Some sources include this among approved apparitions, although the historical basis and precise status are disputed in modern Catholic discussions. (Catholic Academy)
3. Our Lady of Šiluva — Lithuania — 1608
A group of shepherd children reported seeing the Blessed Virgin Mary. The apparition received recognition under Pope Pius VI in 1775. (Catholic Academy)
4. Our Lady of Coromoto — Venezuela — 1652
Associated with the indigenous chief Coromoto. The devotion was officially recognized and Mary was proclaimed patroness of Venezuela. (Catholic Academy)
5. Our Lady of Laus — France — 1664–1718
Associated with Benoîte Rencurel. The apparition tradition received formal recognition in 2008. (Catholic Academy)
6. Our Lady of the Miraculous Medal — Rue du Bac, Paris — 1830
Appeared to St. Catherine Labouré. The devotion surrounding the Miraculous Medal received ecclesiastical approval. (Catholic Academy)
7. Our Lady of La Salette — France — 1846
Appeared to Mélanie Calvat and Maximin Giraud. Approved by the Bishop of Grenoble in 1851. (Catholic Academy)
8. Our Lady of Lourdes — France — 1858
Appeared eighteen times to St. Bernadette Soubirous. The Bishop of Tarbes recognized the apparitions in 1862. (Catholic Academy)
9. Our Lady of Good Help — Champion, Wisconsin, USA — 1859
Associated with Adele Brise. The Bishop of Green Bay approved the apparition in 2010. It became the first Marian apparition in the United States to receive such diocesan recognition. (Catholic Academy)
10. Our Lady of Pontmain — France — 1871
Appeared to several children during the Franco-Prussian War. Approved in 1872. (Catholic Academy)
11. Our Lady of Gietrzwałd — Poland — 1877
Appeared to Justyna Szafryńska and Barbara Samulowska. The apparition was recognized locally and reaffirmed in 1977. (Catholic Academy)
12. Our Lady of Knock — Ireland — 1879
Fifteen witnesses reported seeing Mary, St. Joseph, St. John and the Lamb of God at the church gable. Unlike Lourdes and Fátima, no spoken message was reported. (Catholic Academy)
13. Our Lady of Fátima — Portugal — 1917
Appeared to Lucia, Francisco and Jacinta. The Bishop of Leiria declared the visions worthy of belief in 1930.
14. Our Lady of Beauraing — Belgium — 1932–1933
Appeared to five children. Recognized in 1949. (Catholic Academy)
15. Our Lady of Banneux — Belgium — 1933
Appeared to Mariette Beco. Recognized in 1949. (Catholic Academy)
16. Our Lady of Akita — Japan — 1973
Associated with Sr. Agnes Sasagawa and the reported supernatural phenomena surrounding the statue of Our Lady. Bishop John Shojiro Ito declared the events supernatural in 1984. (Catholic Academy)
17. Our Lady of Betania — Venezuela — 1976
Associated with María Esperanza de Bianchini. The local bishop recognized the apparition tradition in 1987. (Catholic Academy)
18. Our Lady of Cuapa — Nicaragua — 1980
Associated with Bernardo Martínez. Recognized by the Bishop of Juigalpa in 1982. (Catholic Academy)
19. Our Lady of Kibeho — Rwanda — 1981–1989
Associated particularly with Alphonsine Mumureke, Nathalie Mukamazimpaka and Marie-Claire Mukangango. The local bishop recognized the apparitions in 2001. (Catholic Academy)
20. Our Lady of the Rosary of San Nicolás — Argentina — 1983–1990
Associated with Gladys Quiroga de Motta. The local bishop recognized the apparition in 2016. (Catholic Academy)
These 20 are a useful modern reference set because they have been assembled from ecclesiastical decrees and shrine records as cases receiving the fullest recognition available under the rules applicable in their respective periods. (Catholic Academy)
Other Marian traditions frequently included in broader Catholic lists
Broader catalogues also include several older or locally recognized traditions that do not fit neatly into the above modern category.
Among them are:
Our Lady of the Pillar — Zaragoza, Spain — traditionally AD 40
Our Lady of the Snows — Rome — traditionally AD 352
Our Lady of Walsingham — England — traditionally 1061
Our Lady of Le Puy — France — medieval tradition
Our Lady of the Guard — Italy — 1490
Our Lady of Lézajsk — Poland — 1578
Our Lady of the Hens — Pagani, Italy — 1609
Our Lady of Zion — Italy — 1842
Our Lady of Licheń — Poland — 1850
Our Lady of Filippsdorf — Czech lands — 1866
Our Lady of Pellevoisin — France — 1876
Our Lady of Castelpetroso — Italy — 1888
Our Lady of Tears — Campinas, Brazil — 1930
Our Lady of the Rosary of Cimbres — Brazil — 1936–37
What about the “semi-recognized” apparitions?
Older Catholic literature has also used the term “semi-approved” for certain cases in which the Church permitted or supported devotion at the site without giving the same kind of definitive recognition to the apparition itself.
Examples historically described in this way include:
Tre Fontane — Rome — 1947
Associated with Bruno Cornacchiola.
L'Île-Bouchard — France — 1947
A series of reported appearances to children.
Syracuse, Italy — 1953
A remarkable case involving a plaster image of the Virgin reported to have shed tears. This is technically a weeping image rather than a conventional apparition, but it is included in some older lists of semi-approved Marian phenomena. (Ephesians 511)
Other older catalogues have placed cases such as Marienfried, Lipa and Ngome in broader categories of approved devotion or faith expression. But their status is not equivalent to Lourdes or Fátima, and some historical classifications have subsequently been revised. (Christian Forums)
This distinction matters
For example, Lipa in the Philippines once received a local positive judgment, but the Vatican subsequently declared that the alleged apparitions did not have a supernatural origin. (Miracle Hunter)
Likewise, Amsterdam's “Our Lady of All Nations” has a complicated history involving contradictory ecclesiastical judgments; it should not simply be called a Vatican-approved apparition.
And Medjugorje must also be treated separately. In 2024 the Dicastery for the Doctrine of the Faith granted a Nihil obstat concerning the spiritual experience and its fruits, but this does not constitute a declaration that the apparitions themselves are supernatural. (Vatican)
Why the Church is cautious about apparitions
The Church is not obliged to accept every extraordinary claim.
The 2024 norms of the Dicastery for the Doctrine of the Faith emphasize careful discernment, examining:
whether there is evidence of divine action;
whether the messages conform to Catholic faith and morals;
whether there is fraud or deception;
whether there are genuine spiritual fruits;
whether the phenomenon should be promoted pastorally;
and whether the faithful need protection from possible abuse. (Vatican)
Most importantly, the current norms state that, as a general rule, the Church does not declare an alleged supernatural phenomenon itself to be of supernatural origin, even when a Nihil obstat is granted. (Vatican)
Therefore, when we speak about an “approved apparition,” we are using terminology that must be understood historically.
And where does Kuravilangad stand?
This is precisely where the story becomes extraordinary.
Kuravilangad is not in the same ecclesiastical category as Lourdes, Fátima or Kibeho.
There is no modern Vatican decree declaring:
“The apparition at Kuravilangad is supernatural.”
Instead, we have an ancient tradition preserved by the Saint Thomas Christian community, a historic church associated with that tradition, the reported spring, centuries of Marian devotion, and a living pilgrimage centre.
The official Kuravilangad Church itself says that:
“Blessed Virgin Mary (Muthiyamma) appeared here by the end of the first century to a group of hungry children tending sheep.” (Kuravilangad Church)
The official Eparchy of Palai likewise gives 105 AD as the establishment date of the church. (Palaidiocese)
Thus, if the ancient tradition is accepted, Kuravilangad's chronology is astonishing.
It would precede Guadalupe by approximately fourteen centuries.
It would precede Lourdes by approximately seventeen centuries.
It would precede Fátima by approximately eighteen centuries.
And it would potentially be the earliest known Marian apparition tradition after the Assumption.
The great Marian feasts and fasts of Kuravilangad
Kuravilangad is especially famous for two ancient devotional observances that are deeply rooted in the Saint Thomas Christian tradition.
1. Ettu Nombu — the Eight-Day Fast
September 1–8
The Ettu Nombu culminates on September 8, the Feast of the Nativity of the Blessed Virgin Mary.
The Kuravilangad Church describes the observance as a traditional practice of the Saint Thomas Christians, with the faithful dedicating the days from September 1 to September 8 to prayer, fasting and devotion to Mary. (Kuravilangad Church)
The celebration includes:
fasting and prayer;
flowers offered before Muthiyamma;
Holy Rosary;
novenas;
special Holy Qurbana;
processions;
family and community devotions;
and the traditional Mary Name Sangamam, bringing together women and children named Mary, Mariam, Maria, Vimala, Amala and related names.
On September 8, the period of abstinence concludes with an agape, according to the traditional observance described by the church. (Kuravilangad Church)
For a Marian pilgrimage, September 1–8 is therefore one of the most important periods of the year at Kuravilangad.
2. Moonnu Nombu — the Three-Day Fast
The other great traditional observance is Moonnu Nombu — the Three Days' Fast.
The church describes it as its most important feast and connects it with an ancient Eastern Christian tradition dating back many centuries. It recalls the repentance of the people of Nineveh at the preaching of the prophet Jonah and has long been part of the heritage of the St Thomas Christians. (Kuravilangad Church)
The celebration is particularly famous for its ancient devotional customs, processions and the historic Kappal Pradakshinam — Ship Procession.
The exact calendar dates change from year to year according to the liturgical calendar.
In 2026, the Three Nombu celebration at Kuravilangad was held in late January, with the famous ship procession on January 27. (ManoramaOnline)
Saturday — a special Marian day at Kuravilangad
Every Saturday has a particularly Marian character at the shrine.
The regular schedule includes:
Holy Qurbana at 5:30 AM
Holy Qurbana at 6:30 AM with Muthiyamma Novena
Holy Qurbana at 7:30 AM
Holy Qurbana at 8:30 AM with Muthiyamma Novena
5:00 PM Holy Qurbana, Muthiyamma Novena and Candle Procession. (Kuravilangad Church)
This Saturday evening candle-lit devotion is one of the particularly attractive regular devotional practices for pilgrims.
Holy Qurbana timings at Kuravilangad
According to the church's current published timetable, the normal schedule is:
| Day | Holy Qurbana |
|---|---|
| Sunday | 5:30 AM, 7:00 AM, 8:45 AM, 11:00 AM, 4:30 PM |
| Monday–Thursday | 5:30 AM, 6:30 AM, 7:30 AM, evening Qurbana around 5:30–5:45 PM |
| Friday | 5:30 AM, 6:30 AM, 7:30 AM, 5:00 PM with Novena |
| Saturday | 5:30 AM, 6:30 AM, 7:30 AM, 8:30 AM, 5:00 PM with Muthiyamma Novena/Candle Procession |
| First Friday | Special extended schedule with numerous Holy Qurbanas throughout the day |
The official timetable currently published by the church confirms the Sunday schedule and the regular weekday and Saturday Qurbanas. (Kuravilangad Church)
First Friday
First Friday is particularly special at Kuravilangad, with Holy Qurbana celebrated at numerous times throughout the day, along with Eucharistic adoration/Holy Hour.
The church's published schedule gives a particularly extensive First Friday programme and lists Holy Hour from 7:00 PM to 8:00 PM. (Kuravilangad Church)
Because feast-day schedules can differ substantially from the normal timetable, pilgrims should always verify the schedule with the church before travelling.
The church's official live schedule is updated according to the day and liturgical programme. (Kuravilangad Church)
A living pilgrimage centre
Kuravilangad is not simply an archaeological monument.
It is a living Catholic pilgrimage centre.
The present church provides:
daily Holy Qurbana;
regular Confession;
Muthiyamma Novena;
candle processions;
Marian devotions;
First Friday Eucharistic observances;
Ettu Nombu;
Moonnu Nombu;
major processions;
pilgrimage facilities;
and live broadcasts of Holy Qurbana.
The church's official website continues to identify the Miraculous Spring, Open-Air Cross and other devotional attractions as major features of the pilgrimage centre. (Kuravilangad Church)
The church is also listed by the Eparchy of Palai as the Major Archiepiscopal Marth Mariam Archdeacon Pilgrim Church, founded traditionally in AD 105. (Palaidiocese)
The historical importance of the Saint Thomas Christians
The story of Kuravilangad cannot be separated from the story of Christianity in India.
The Western world sometimes speaks of Christianity in terms of Rome, Europe, the Reformation, the Counter-Reformation and the great Western missionary movements.
But Christianity was present in India long before the modern missionary age.
The Saint Thomas Christians developed their own ecclesiastical identity within the ancient Eastern Christian world.
That history explains why an ancient Marian tradition from Kerala might not have received the same international recognition as a Marian event occurring in nineteenth-century France.
It is therefore worth remembering:
The history of Catholic Christianity is larger than the history of Western Catholicism.
The Christian story of India is not a footnote to European Christianity.
It is an ancient story in its own right.
Holy Mary at the beginning of Christianity in India
If the Kuravilangad tradition is accepted, there is something deeply beautiful about its timing.
The Church in Kerala was still young.
The memory of the Apostle Thomas was still alive.
Christian communities were developing along the Malabar coast.
And according to the tradition preserved at Kuravilangad, Mary came to the children of that young Christian community.
She did not appear before kings.
She appeared to children.
She did not come to a great city.
She appeared in the countryside.
She did not bring political power.
She brought bread to the hungry and water to the thirsty.
And she directed the people toward a place of prayer.
This is entirely consistent with the maternal character associated with Mary throughout Catholic spirituality.
From Kuravilangad to Lourdes and Fátima
Look at the extraordinary pattern.
At Kuravilangad, Mary is remembered as the Mother who gave food and water to hungry children.
At Guadalupe, she came to Juan Diego and became a motherly sign of God's mercy to a people undergoing enormous cultural upheaval.
At La Salette, she called sinners to conversion.
At Lourdes, she called for prayer and penance and identified herself as the Immaculate Conception.
At Fátima, she asked for prayer, penance and the Rosary.
At Beauraing, she asked the children to pray.
At Banneux, she identified herself as the Virgin of the Poor.
At Kibeho, she called the world to conversion and prayer.
Again and again, the Marian message points beyond Mary herself.
Mary leads her children to Jesus Christ.
That is the central principle by which every Marian devotion must ultimately be judged.
A claim that deserves to be known — and studied
It would be irresponsible to say that the Vatican has formally declared Kuravilangad to be the world's first Marian apparition after the Assumption.
It has not.
But it is equally inappropriate to ignore the ancient tradition simply because it does not appear in Western lists of formally approved modern apparitions.
The Kuravilangad Church itself continues to preserve and proclaim the tradition that Mary appeared there by the end of the first century. (Kuravilangad Church)
The Eparchy of Palai continues to list the church's foundation as AD 105. (Palaidiocese)
The spring associated with the apparition continues to be preserved.
The Marian pilgrimage continues.
The Ettu Nombu continues.
The Moonnu Nombu continues.
The Saturday Muthiyamma Novena and candle procession continue.
And thousands of faithful continue to approach the Mother of God at Kuravilangad.
Therefore, perhaps the most responsible—and most fascinating—way of stating the claim is:
Kuravilangad: According to the ancient tradition of the Saint Thomas Christians, the world's earliest Marian apparition after the Assumption of the Blessed Virgin Mary.
That is a claim worthy of historical investigation, theological reflection and renewed attention.
Kuravilangad Today
Major Archiepiscopal Marth Mariam Archdeacon Pilgrim Church
Kuravilangad, Kottayam District, Kerala, India — 686 633
Patron: Blessed Virgin Mary — Marth Mariam
Traditional foundation: AD 105
Church sui iuris: Syro-Malabar Catholic Church
Eparchy: Palai
Present Bishop of Palai: Mar Joseph Kallarangatt (Palaidiocese)
Archpriest: Very Rev. Fr. Thomas Menachery (Palaidiocese)
Official church website: Kuravilangad Church
Pilgrimage highlights:
Muthiyamma Shrine
Miraculous Spring
Muthiyamma Novena
Saturday Candle Procession
Ettu Nombu — September 1–8
Nativity of the Blessed Virgin Mary — September 8
Moonnu Nombu — Three-Day Fast
Historic Kappal Pradakshinam
First Friday Eucharistic devotion
Daily Holy Qurbana
Confession and pilgrim services (Kuravilangad Church)
Conclusion: A Divine Mother remembered at the dawn of Christianity in India
There are Marian shrines whose history stretches back centuries.
There are others whose history stretches back to the Middle Ages.
Lourdes is less than two centuries old.
Fátima is just over a century old.
But Kuravilangad reaches, according to its ancient tradition, almost to the dawn of Christianity itself.
The story says that when children were hungry, Mary gave them bread.
When they were thirsty, she gave them water.
When the people searched for her, she directed them toward a church.
And nearly two thousand years later, that church is still there.
Its bells still ring.
The Holy Qurbana is still celebrated.
The Rosary is still prayed.
The spring still flows.
The candles are still carried.
The fasts are still observed.
And the people of Kerala still call her by the tender name:
Muthiyamma — Our Mother.
Perhaps this is the most beautiful way to understand Kuravilangad.
Not merely as a place claiming an ancient apparition.
But as a living witness to the ancient Christian faith of India and to the enduring maternal presence of the Blessed Virgin Mary in the spiritual memory of the Saint Thomas Christians.
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