Grimms'_Fairy_Tales

 

Children's and Household Tales (German: Kinder- und Hausmärchen) is a collection of German folk tales first published in 1812 by the Grimm brothers, Jacob and Wilhelm. The collection is commonly known today as Grimm's Fairy Tales (German: Grimms Märchen).
Contents

Brothers Grimm: Fairy Tales, History, Facts, and More    1 Composition

    2 Influence
    3 List of fairy tales
        3.1 Volume 1
        3.2 Volume 2
    4 No longer included in last edition
    5 See also
    6 References
    7 External links

Composition

The first volume of the first edition was published, containing 86 stories; the second volume of 70 stories followed in 1814. For the second edition, two volumes were issued in 1819 and a third in 1822, totalling 170 tales. The third edition appeared in 1837; fourth edition, 1840; fifth edition, 1843; sixth edition, 1850; seventh edition, 1857. Stories were added, and also subtracted, from one edition to the next, until the seventh held 211 tales. All editions were extensively illustrated, first by Philipp Grot Johann and, after his death in 1892, by Robert Leinweber.

The first volumes were much criticized because, although they were called "Children's Tales", they were not regarded as suitable for children, both for the scholarly information included and the subject matter.[1] Many changes through the editions – such as turning the wicked mother of the first edition in Snow White and Hansel and Gretel (shown in original Grimm stories as Hansel and Grethel) to a stepmother, were probably made with an eye to such suitability. They removed sexual references—such as Rapunzel's innocently asking why her dress was getting tight around her belly, and thus naïvely revealing her pregnancy and the prince's visits to her stepmother—but, in many respects, violence, particularly when punishing villains, was increased.[2]

In 1825 the Brothers published their Kleine Ausgabe or "small edition," a selection of 50 tales designed for child readers. This children's version went through ten editions between 1825 and 1858.
Grimm Brothers
Influence

The influence of these books was widespread. W. H. Auden praised the collection, during World War II, as one of the founding works of Western culture.[3] The tales themselves have been put to many uses. The Nazis praised them as folkish tales showing children with sound racial instincts seeking racially pure marriage partners, and so strongly that the Allied forces warned against them;[4] for instance, Cinderella with the heroine as racially pure, the stepmother as an alien, and the prince with an unspoiled instinct being able to distinguish.[5] Writers who have written about the Holocaust have combined the tales with their memoirs, as Jane Yolen in her Briar Rose.[6]

Google doodles 200th anniversary of Grimm's Fairy Tales | NDTV

The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe, in a spirit of romantic nationalism, that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence. Among those influenced were the Russian Alexander Afanasyev, the Norwegians Peter Christen Asbjørnsen and Jørgen Moe, the English Joseph Jacobs, and Jeremiah Curtin, an American who collected Irish tales.[7] There was not always a pleased reaction to their collection. Joseph Jacobs was in part inspired by his complaint that English children did not read English fairy tales;[8] in his own words, "What Perrault began, the Grimms completed".

Three individual works of Wilhelm Grimm include Altdänische Heldenlieder, Balladen und Märchen ('Old Danish Heroic Lays, Ballads, and Folktales') in 1811, Über deutsche Runen ('On German Runes') in 1821, and Die deutsche Heldensage ('The German Heroic Legend') in 1829.
List of fairy tales

The code "KHM" stands for Kinder- und Hausmärchen, the original title. All editions from 1812 until 1857 split the stories into two volumes.
Volume 1
Monument to brothers Grimm on the market place in Hanau. (Hessen, Germany)
Frontispiece used for the first volume of the 1840 4th edition

    KHM 1: The Frog King, or Iron Heinrich (Der Froschkönig oder der eiserne Heinrich)
    KHM 2: Cat and Mouse in Partnership (Katze und Maus in Gesellschaft)
    KHM 3: Mary's Child (Marienkind)
    KHM 4: The Story of the Youth Who Went Forth to Learn What Fear Was (Märchen von einem, der auszog das Fürchten zu lernen)
    KHM 5: The Wolf and the Seven Young Kids (Der Wolf und die sieben jungen Geißlein)
    KHM 6: Trusty John or Faithful John (Der treue Johannes)
    KHM 7: The Good Bargain (Der gute Handel)
    KHM 8: The Wonderful Musician or The Strange Musician (Der wunderliche Spielmann)
    KHM 9: The Twelve Brothers (Die zwölf Brüder)
    KHM 10: The Pack of Ragamuffins (Das Lumpengesindel)
    KHM 11: Brother and Sister (Brüderchen und Schwesterchen)
    KHM 12: Rapunzel
    KHM 13: The Three Little Men in the Wood (Die drei Männlein im Walde)
    KHM 14: The Three Spinners (Die drei Spinnerinnen)
    KHM 15: Hansel and Gretel (Hänsel und Gretel)
    KHM 16: The Three Snake-Leaves (Die drei Schlangenblätter)
    KHM 17: The White Snake (Die weiße Schlange)
    KHM 18: The Straw, the Coal, and the Bean (Strohhalm, Kohle und Bohne)
    KHM 19: The Fisherman and His Wife (Von dem Fischer und seiner Frau)
    KHM 20: The Valiant Little Tailor (Das tapfere Schneiderlein)
    KHM 21: Cinderella (Aschenputtel)
    KHM 22: The Riddle (Das Rätsel)
    KHM 23: The Mouse, the Bird, and the Sausage (Von dem Mäuschen, Vögelchen und der Bratwurst)
    KHM 24: Mother Hulda (Frau Holle)
    KHM 25: The Seven Ravens (Die sieben Raben)
    KHM 26: Little Red Cap (Rotkäppchen)
    KHM 27: Town Musicians of Bremen (Die Bremer Stadtmusikanten)
    KHM 28: The Singing Bone (Der singende Knochen)
    KHM 29: The Devil With the Three Golden Hairs (Der Teufel mit den drei goldenen Haaren)
    KHM 30: The Louse and the Flea (Läuschen und Flöhchen)
    KHM 31: The Girl Without Hands (Das Mädchen ohne Hände)
    KHM 32: Clever Hans (Der gescheite Hans)
    KHM 33: The Three Languages (Die drei Sprachen)
    KHM 34: Clever Elsie (Die kluge Else)
    KHM 35: The Tailor in Heaven (Der Schneider im Himmel)
    KHM 36: The Wishing-Table, the Gold-Ass, and the Cudgel in the Sack ("Tischchen deck dich, Goldesel und Knüppel aus dem Sack" also known as "Tischlein, deck dich!")
    KHM 37: Thumbling (Daumling) (see also Tom Thumb)
    KHM 38: The Wedding of Mrs. Fox (Die Hochzeit der Frau Füchsin)
    KHM 39: The Elves (Die Wichtelmänner)
        The Elves and the Shoemaker (Erstes Märchen)
        Second Story (Zweites Märchen)
        Third Story (Drittes Märchen)
    KHM 40: The Robber Bridegroom (Der Räuberbräutigam)
    KHM 41: Herr Korbes
    KHM 42: The Godfather (Der Herr Gevatter)
    KHM 43: Frau Trude
    KHM 44: Godfather Death (Der Gevatter Tod)
    KHM 45: Thumbling's Travels (see also Tom Thumb) (Daumerlings Wanderschaft)
    KHM 46: Fitcher's Bird (Fitchers Vogel)
    KHM 47: The Juniper Tree (Von dem Machandelboom)
    KHM 48: Old Sultan (Der alte Sultan)
    KHM 49: The Six Swans (Die sechs Schwäne)

    KHM 50: Little Briar-Rose (see also Sleeping Beauty) (Dornröschen)
    KHM 51: Foundling-Bird (Fundevogel)
    KHM 52: King Thrushbeard (König Drosselbart)
    KHM 53: Little Snow White (Schneewittchen)
    KHM 54: The Knapsack, the Hat, and the Horn (Der Ranzen, das Hütlein und das Hörnlein)
    KHM 55: Rumpelstiltskin (Rumpelstilzchen)
    KHM 56: Sweetheart Roland (Der Liebste Roland)
    KHM 57: The Golden Bird (Der goldene Vogel)
    KHM 58: The Dog and the Sparrow (Der Hund und der Sperling)
    KHM 59: Frederick and Catherine (Der Frieder und das Katherlieschen)
    KHM 60: The Two Brothers (Die zwei Brüder)
    KHM 61: The Little Peasant (Das Bürle)
    KHM 62: The Queen Bee (Die Bienenkönigin)
    KHM 63: The Three Feathers (Die drei Federn)
    KHM 64: Golden Goose (Die goldene Gans)
    KHM 65: All-Kinds-of-Fur (Allerleirauh)
    KHM 66: The Hare's Bride (Häschenbraut)
    KHM 67: The Twelve Huntsmen (Die zwölf Jäger)
    KHM 68: The Thief and His Master (De Gaudeif un sien Meester)
    KHM 69: Jorinde and Joringel (Jorinde und Joringel)
    KHM 70: The Three Sons of Fortune (Die drei Glückskinder)
    KHM 71: How Six Men got on in the World (Sechse kommen durch die ganze Welt)
    KHM 72: The Wolf and the Man (Der Wolf und der Mensch)
    KHM 73: The Wolf and the Fox (Der Wolf und der Fuchs)
    KHM 74: Gossip Wolf and the Fox (Der Fuchs und die Frau Gevatterin)
    KHM 75: The Fox and the Cat (Der Fuchs und die Katze)
    KHM 76: The Pink (Die Nelke)
    KHM 77: Clever Gretel (Die kluge Gretel)
    KHM 78: The Old Man and his Grandson (Der alte Großvater und der Enkel)
    KHM 79: The Water Nixie (Die Wassernixe)
    KHM 80: The Death of the Little Hen (Von dem Tode des Hühnchens)
    KHM 81: Brother Lustig (Bruder Lustig)
    KHM 82: Gambling Hansel (De Spielhansl)
    KHM 83: Hans in Luck (Hans im Glück)
    KHM 84: Hans Married (Hans heiratet)
    KHM 85: The Gold-Children (Die Goldkinder)
    KHM 86: The Fox and the Geese (Der Fuchs und die Gänse)

Hinduism and Big Bang Theory The Cosmic Event in Upanishads and other Hindu Scriptures

Hinduism and Big Bang Theory: The Cosmic Event in Upanishads and other Hindu Scriptures 

There are numerous theories regarding the origin of universe but the Big Bang model is the broadly accepted theory. But thousands of years before scientists came up with Big Bang model, did the sages of Upanishads knew about the cosmos wake up. In his long introductory essay in the book ‘The Big Bang and the Bhagavad Gita,’ R.A.S. Koacha suggests that the early saints of modern day Hinduism knew about this cosmic event through mystic insight.

Big Bang Theory postulates that 12 to 14 billion years ago, the portion of the universe we can see today was only a few millimeters across. It has since expanded from this hot dense state into the vast and much cooler cosmos we currently inhabit. (NASA)

Some of the conclusions from the book – ‘The Big Bang and the Bhagavad Gita,’ R.A.S. Koacha

Is Brahman an oblique reference of Big Bang?

The very name ‘Brahman’ representing the Ultimate Reality in Hindu religion appears to be nothing but an implicit reference to the ‘Big Bang’ itself. The word ‘Brahman’ is derived from the Sanskrit root ‘brh’ which means to ‘grow big’ without limit and can be an oblique reference to an explosion. Hence it is perhaps also called ‘Shabda Brahman’ in the scriptures as Brahman manifests itself as a ‘Sphota’ or explosion.

But Brahman is before and after Big Bang

However, Brahman being the one and only Reality, represents everything, including event the state of singularity before the Big Bang, as well as the whole manifested universe after it. As the point of singularity, Brahman is the impersonal absolute of pure timeless existence.

Big Bang is represented by Symbol OM

As all creation emerges from Brahman with the Big Bang, its symbol is the single syllable ‘OM’ (Shabda Brahman). The ‘OM’ is the only symbol used as a ‘Mantra’ (Invocation) by the seers of the Upanishads in meditation to attain oneness with the cosmos. It also represents the waking, dream and deep-sleep states of all living beings. Hence it is the appropriate symbol of Brahman in its transcendent as well as immanent aspects. Representing the primal sound of creation the ‘AUM’ symbolizes the manifesting sound (or vibration) of the ‘Big Bang’ which astronomers have detected as the residual cosmic emanation from that explosion.

Hindu Samkhya System Negates Creation Out of Nothing

In the Hindu Samkhya System we have the earliest refutation of the creation out of nothing (ex nihilo), and the first full-fledged theory of creation. According to Samkhya the effect preexists in the cause. There is nothing like a new creation but only a manifestation of what was already present in the cause in a potential form. Thus Prakriti or material nature is the primordial matrix or plenum out of which all material as well as psychic phenomena evolve. Mind and matter are but manifestations of the same principle. Prakriti is the homogenous universal field (Quantum field?) at first in a state of equilibrium, its three constituents the illuminating (Sattvic), activating (Rajasic) and restricting (Tamasic) being in a balanced state. When this balance is disturbed by the preponderance of one or the other of the constituents (Gunas) creation becomes inevitable.

The evolution of the manifold is succeeded by its involution and reabsorption back into the unitary state, only to be re-emitted after a period of potentiality. These processes are governed entirely by the tension between the forces among themselves and no extraneous agency is necessary to account for them.

The concepts of Narayana, Lila, Sankalpa are attempts by Upanishad Seers to simplify the complex Bing Bang Theory

The Upanishads are more cryptical in their description of creation. According to them the ONE (Brahman) wished to be many and creation is only an expression of its WILL (Sankalpa). Sometimes creation is depicted as divine play (LILA) of the Supreme Being. But any game will lose its meaning when the omniscient player knows all, from beginning to end. The scripture state that the universe originated from Narayana; Narayana is too difficult to interpret even in Sanskrit. He is very the Big Bang personified. (Jagat Narayanodbhavam)

The Bindu (dot) in Shaivism is the Few Millimeter Long Primordial Seed

The Kashmiri cult of Shaivism is more explicit in its account of creation. The whole universe was at first concentrated at one point or dot (Bindu). It is the Primordial Seed of creation. After a period of germination it undergoes an explosion (Sphota) resulting in the sound (Nada) of creation (OM). (Sound is used in the scriptures for all kinds of vibrations.) All creation (Kala) proceeds from this sound. Thus the doctrine of Nada, Bindu, and Kala is but an implied reference to the Big Bang theory of creation.

(Source: Excerpts from The Big Bang and the Bhagavad Gita by R.A.S. Kocha Published by Bharatiya Vidya Bhavan, Mumbai)

Ghosts in Hindu Religion – the Preta Concept in Hinduism

 Ghost in Hinduism is referred as ‘preta’, ‘pey’, ‘pret’ or ‘pretam.’ Do Hindus believe in ghosts? It depends on the individual but it is believed that majority believe in ghosts. The concept of ghosts in Hindu religion is often associated with those people who had an unnatural death like murder, accident, etc and those dead people who were not given proper Hindu dead rituals like Shraadha or Tarpan.

In Hinduism, there is the concept of Kshooshma shareera apart from the physical body. This Kshooshma shareera is a sort of carbon copy of all the impressions of the five senses of the physical body. It is said in the Brahma Sutra that this acquired impressions is carried by the soul when it leaves the body.

What is left of these impressions on natural world, also referred as pinda shareeram, are completely destroyed through the various rituals performed to the dead in Hindu religion.

So the primary aim of Hindu death rituals is to destroy all the impressions that are left of a dead person in natural world and to release the soul. Therefore, what is popularly referred as ghost is completely destroyed by Hindu dead ceremonies.

If you carefully examine all the ghost stories, you will realize that the ghosts are associated with those people who had met with an unnatural death or whose ‘pinda shareera’ was not destroyed through the usual Hindu dead rituals. Such ‘pinda shareera’ will only get destroyed after a longtime and the natural destruction will depend on the aspirations and desires of the ‘pinda shareera.’ And such people are believed to roam the graveyards and there are references in the Puranas of Lord Shiva having an army of pretas or ghosts.

Now can a preta enter another person’s body? No. This is against the basic tenant of Santana Dharma (Hinduism) as a body can only have a single soul.

But hearing about the unnatural death of a person can make the listener sympathize with the dead person. And sympathy will become empathy and it can go to such an extent that the listener will assume the role of an agent to help the person who had met with unnatural death. This particular aspect has been widely used in Indian movies and folk stories and is often misunderstood as ghost.

All latent impression of dead person referred as ‘pinda shareera’ is destroyed by Hindu dead rituals like Shraadha and Tarpana. So the question of such souls roaming around as ghosts does not exist. Those ‘pinda shareera’ that did not receive proper burial get destroyed in due natural course.

But the greatness of Santana Dharma is that while performing rituals to dead ancestors, people knowingly or unknowingly perform rituals to all the dead. Thus it is believed that annual sharaadha ceremony performed destroys all the latent impressions of all the dead. Thus what is called ghost is properly dealt in Hindu religion and is given proper rest through rituals.

Beware of Fake Swamis and Hindu God Men

Beware of Fake Swamis and Hindu God Men

Fake Hindu swamis, sanyasis, babas, gurus and godmen thrive in a society which has not understood the true teachings of Sanatana Dharma (Hindu Religion). Therefore Hindus and other sections of the society which provide the opportunity and fertile ground for fraudsters in the guise of swamis to thrive in the name of Hinduism are equally at fault. Ignorant, miracle and fortune-seeking followers are the ones who help such fake swamis to prosper in our Hindu society.

Before Going to a Swami Read the Bhagavad Gita - the Greatest Guru

The Bhagavad Gita which narrates the essence of Hindu spirituality contains only 700 verses. There are excellent translation and commentary of Bhagavad Gita which cost less than 100 rupees. But majority of the Hindus have no time to read the 700 verses but spend thousands of rupees, hard earned money, energy and time visiting ashrams and spiritual centers of such fake babas and gurus.

If you make this an issue, immediately comes the answer, Bhagavad Gita is hard to digest for common people like us, we are ignorant.

It is for the common people that the learned and holy men of yesteryears have translated the Gita into all regional languages. They have provided excellent translations and have interpreted the great dialogue between Arjuna and Krishna into the simplest language.

Reading and understanding the Bhagavad Gita is not the real issue. If one has time and patience this can be easily achieved.

The real issue is that Gita doesn’t talk about methods to become super rich overnight. Neither do Gita have mantras to find treasures hidden underground or to get promotions or provide miracle cure to diseases. Gita also does not recommend pujas to destroy your enemies. And above all Gita does not predict the future.

Gita only teaches to you to attain Moksha and how to live a life of bliss on earth.

But the fake swamis and godmen only talk about future, money and predictions, pujas and innumerable homams to cure diseases where medical science has failed. Sadly, this is what many Hindus want to hear.

Majority of Hindus who go after Swamis are fortune seekers

Daily we get to hear about such fake swamis and their notorious activities – which include rape, illicit relationships, amassing wealth through dishonorable means – but this has not deterred many Hindus from approaching fraudsters in the guise of Swami. Why?

Both the fake Godmen, his followers and those who go after such swamis are fortune seekers. Godmen is using religion to become rich and conduct other antisocial activities. Followers are fortune seekers who want the help of an outside agency to reach God and bribe God and amass wealth, cure diseases, solve social problems and above all know the future.

The True Sanyasi

Shri Krishna never fought for Arjuna in the Mahabharata. Arjuna had to do all the fighting in Kurukshetra. Krishna is always there to remind us the Truth and give sane advice. The ultimate truth is that we have to do our work and no God will come to do it. Sadly this is not acceptable to many.

A true Sanyasi will never advertise. He/She is like a flower. People reach them following the fragrance. They will not even bother to talk to fortune-seekers. Silence is their best weapon which frustrate most fortune seekers in minutes. They might open up the knowledge treasure to a genuine seeker whom a true Sanyasi will easily identify – just like Ramakrishna identified Vivekananda.

A true sanyasi lives in the present - he will not have possessions - he might not even have the money to buy his next meal.

There is nothing new to say

Sanyasi and Godmen does not say anything new. Everything is found in the Hindu scriptures. All their words are borrowed from the Upanishads, Gita, Ramayana, Yoga Vasishta and Mahabharata. All these Holy Scriptures are readily available in shops and now on the internet for free. Pick any of these Holy Scriptures and read a few pages daily. Soon we will realize the futility of going to such fake gurus.

Hinduism believes in individual self realization and not borrowed or rented or bought self realization. Always remember the Brahman (God or Supreme Truth) that resides in the most respected guru or spiritual leader also resides in us. The only difference is that we have not bothered to realize it.

If we are falling into the trap of fake Sanyasis and Godmen, it is our fault.

And if you find that a swami is fake, never hesitate to report it to the authorities and write about it on the internet. Such fake swamis and God men should not find protection in Hindu religion.

War and Decision Inside the Pentagon at the Dawn of the War on Terrorism

War and Decision:
Inside the Pentagon at the Dawn of the War on Terrorism


War and Decision: Inside the Pentagon at the Dawn of the War on Terrorism
Publisher: Harper 2008-03-01 | 688 Pages | ISBN: 0060899735 | PDF | 15 MB

In the years since the attacks of September 11, 2001, journalists, commentators, and others have published accounts of the Bush Administration's war on terrorism. But no senior Pentagon official has offered an inside view of those years, or has challenged the prevailing narrative of that war--until now. Douglas J. Feith, the head of the Pentagon's Policy organization, was a key member of Donald Rumsfeld's inner circle as the Administration weighed how to protect the nation from another 9/11. In War and Decision, he puts readers in the room with President Bush, Vice President Cheney, Rumsfeld, Paul Wolfowitz, Condoleezza Rice, Colin Powell, General Tommy Franks, and other key players as the Administration devised its strategy and war plans. Drawing on thousands of previously undisclosed documents, notes, and other written sources, Feith details how the Administration launched a global effort to attack and disrupt terrorist networks; how it decided to overthrow the Saddam Hussein regime; how it came to impose an occupation on Iraq even though it had avoided one in Afghanistan; how some officials postponed or impeded important early steps that could have averted major problems in Iraq's post-Saddam period; and how the Administration's errors in war-related communications undermined the nation's credibility and put U.S. war efforts at risk. Even close followers of reporting on the Iraq war will be surprised at the new information Feith provides--presented here with balance and rigorous attention to detail. Among other revelations, War and Decision demonstrates that the most far-reaching warning of danger in Iraq was produced not by State or by the CIA, but by the Pentagon. It reveals the actual story behind the allegations that the Pentagon wanted to "anoint" Ahmad Chalabi as ruler of Iraq, and what really happened when the Pentagon challenged the CIA's work on the Iraq-al Qaida relationship. It offers the first accurate account of Iraq postwar planning--a topic widely misreported to date. And it presents surprising new portraits of Rumsfeld, Rice, Powell, Richard Armitage, L. Paul Bremer, and others--revealing how differences among them shaped U.S. policy. With its blend of vivid narrative, frank analysis, and elegant writing, War and Decision is like no other book on the Iraq war. It will interest those who have been troubled by conflicting accounts of the planning of the war, frustrated by the lack of firsthand insight into the decision-making process, or skeptical of conventional wisdom about Operation Iraqi Freedom and the global war on terrorism--efforts the author continues to support.

Download Now

size 15

A Companion to Europe Since 1945

A Companion to Europe Since 1945



A Companion to Europe Since 1945
Wiley-Blackwell | 2009-04-10 | ISBN: 1405106123 | 536 pages | PDF | 14 MB

"A Companion to Europe Since 1945" provides a stimulating guide to numerous important developments which have influenced the political, economic, social, and cultural character of Europe during and since the Cold War. It includes 22 original essays by an international team of expert scholars. It examines the social, intellectual, economic, cultural, and political changes that took place throughout Europe in the Cold War and Post Cold War periods. It discusses a wide range of topics including the Single Market, European-American relations, family life and employment, globalization, consumption, political parties, European decolonization, European identity, security and defence policies, and Europe's fight against international terrorism. It presents Europe in a broad geographical conception, to give equal weighting to developments in the Eastern and Western European states.

Download Now

size - 14 mb

The First Men in the Moon pdf book

The First Men in the Moon

The First Men in the Moon is a 1901 scientific romance novel by the British author H. G. Wells. The novel tells the story of a journey to the moon undertaken by the two protagonists, the impoverished businessman Mr Bedford and the brilliant but eccentric scientist Dr. Cavor. On arrival, Bedford and Cavor find the moon inhabited by an extraterrestrial civilization the two refer to as "Selenites".History

The novel can be read as a critique of prevailing political opinions of the period, particularly of imperialism. The theme of a clash between civilizations is reminiscent of Wells's earlier and more famous work, The War of the Worlds. As in The War of the Worlds, it is hinted that the non-human civilization presented might reflect the way human society would develop in the far future. As such, the Selenite society depicted could be considered either a utopia or a dystopia, depending on which of its features one emphasizes.

The first Man in the Moon
The scientific romance Novel

Download Now