Four Weird Tales - The Original Classic Edition

These eight stories were better than I remembered them. In these stories, Wells wrote mainly about the time he lived in, and he is very capable of bringing the reader back to the time and helping them to see just what it was like. From a historical perspective, fascinating.

The plots are intriguing, and the characters are believable. Unlike Sir Arthur Conan Doyle, who I think was only able to bring Holmes and Watson to life and found it difficult to write about other characters, Wells creates numerous characters that come alive.

Even the Country of the Blind, which I never liked much before, was interesting not just as a story but as a provocative statement on culture, religion and science.

I loved this book and highly recommend it.

The first The Door in the Wall raises questions about the meaning of life and satisfaction. Wallace was very smart and in later life very successful. His mother died when he was young and his father was too busy to play with him. He was very lonely as a child. He saw a green door in a white wall when he was five years old. He opened the door, entered, and discovered a warm friendly world with weed-less flowers and two friendly animals that played lovingly with him. There was also a beautiful woman who walked with him, held his hand and talked with him. There were other people there who were friendly and children his own age with whom he played. The woman brought him back outside the door, although he was reluctant to return. He cried at his loss of the world behind the green door.

His father punished him when he returned home for being late and whenever he tried to tell his father about the world behind the green door, but he never gave up his longing to return behind the door.

He saw the green door again during his school days, but did not enter because he didnt want to come to school late. He told his school mates about the green door but they mocked him. When he was seventeen, he saw it for the third time, while driving to Oxford to college. He did not stop his cab and enter the door because the delay would have caused him to lose his scholarship. Similarly, he didnt enter when he saw it a fourth time because of a girl and a chance for job advancement.

He told his story to his friend when he was in his thirties. He also told him that he had seen the door again three times this past year. He said he was tired of work and saw no meaning in it. He wanted to enter the door the next time that he saw it. He was found dead the next day on the street.

Reading the tale, we ask, did he enter the green door in the white wall after leaving his friend? What really is behind the door? Is this a parable and, if so, what is its message? Does the ending tell us that the mans yearning was unnatural and only leads to death? What is natural? What did the man miss that made his life unsatisfactory? Can we gain insight into Wells tale by comparing it to Franz Kafkas Before the Law, another story of a man who stood all of his life before a door, which he could have entered?

Beyond Good and Evil: Prelude to a Philosophy of the Future (German: Jenseits von Gut und Böse: Vorspiel einer Philosophie der Zukunft) is a book by philosopher Friedrich Nietzsche, first published in 1886.
It draws on and expands the ideas of his previous work, Thus Spoke Zarathustra, but with a more critical and polemical approach.
In Beyond Good and Evil, Nietzsche accuses past philosophers of lacking critical sense and blindly accepting dogmatic premises in their consideration of morality. Specifically, he accuses them of founding grand metaphysical systems upon the faith that the good man is the opposite of the evil man, rather than just a different expression of the same basic impulses that find more direct expression in the evil man. The work moves into the realm "beyond good and evil" in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period. In it he exposes the deficiencies of those usually called "philosophers" and identifies the qualities of the "new philosophers": imagination, self-assertion, danger, originality, and the "creation of values". He then contests some of the key presuppositions of the old philosophic tradition like "self-consciousness," "knowledge," "truth," and "free will", explaining them as inventions of the moral consciousness. In their place he offers the "will to power" as an explanation of all behavior; this ties into his "perspective of life", which he regards as "beyond good and evil", denying a universal morality for all human beings. Religion and the master and slave moralities feature prominently as Nietzsche re-evaluates deeply held humanistic beliefs, portraying even domination, appropriation and injury to the weak as not universally objectionable.

The work consists of 296 numbered sections and an "epode" (or "aftersong") entitled "From High Mountains". The sections are organized into nine parts:
Part One: On the Prejudices of Philosophers
Part Two: The Free Spirit
Part Three: The Religious Essence
Part Four: Maxims and Interludes
Part Five: On the Natural History of Morals
Part Six: We Scholars
Part Seven: Our Virtues
Part Eight: Peoples and Fatherlands
Part Nine: What is Noble?

In the opening two parts of the book, Nietzsche discusses in turn the philosophers of the past, whom he accuses of a blind dogmatism plagued by moral prejudice masquerading as a search for objective truth; and the "free spirits", like himself, who are to replace them.
He casts doubt on the project of past philosophy by asking why we should want the "truth" rather than recognizing untruth "as a condition of life." He offers an entirely psychological explanation of every past philosophy: each has been an "involuntary and unconscious memoir" on the part of its author (§6) and exists to justify his moral prejudices, which he solemnly baptizes as "truths".
In one passage (§34), Nietzsche writes that "from every point of view the erroneousness of the world in which we believe we live is the surest and firmest thing we can get our eyes on". Philosophers are wrong to rail violently against the risk of being deceived. "It is no more than a moral prejudice that truth is worth more than appearance". Life is nothing without appearances; it appears to Nietzsche that it follows from this that the abolition of appearances would imply the abolition of "truth" as well. Nietzsche asks the question, "what compels us to assume there exists any essential antithesis between 'true' and 'false'?"
Nietzsche singles out the Stoic precept of "living according to nature" (§9) as showing how philosophy "creates the world in its own image" by trying to regiment nature "according to the Stoa". But nature, as something uncontrollable and "prodigal beyond measure", cannot be tyrannized over in the way Stoics tyrannize over themselves. Further, there are forceful attacks on several individual philosophers. Descartes' cogito presupposes that there is an I, that there is such an activity as thinking, and that I know what thinking is (§16). Spinoza masks his "personal timidity and vulnerability" by hiding behind his geometrical method (§5), and inconsistently makes self-preservation a fundamental drive while rejecting teleology (§13). Kant, "the great Chinaman of Königsberg" (§210), reverts to the prejudice of an old moralist with his categorical imperative, the dialectical grounding of which is a mere smokescreen (§5). His "faculty" to explain the possibility of synthetic a priori judgements is likened to the explanation of the narcotic quality of opium in terms of a "sleepy faculty" in Molière's comedy Le Malade imaginaire. Schopenhauer is mistaken in thinking that the nature of the will is self-evident (§19), which is in fact a highly complex instrument of control over those who must obey, not transparent to those who command.
"Free spirits", by contrast to the philosophers of the past, are "investigators to the point of cruelty, with rash fingers for the ungraspable, with teeth and stomach for the most indigestible" (§44). Nietzsche warns against those who would suffer for the sake of truth, and exhorts his readers to shun these indignant sufferers for truth and lend their ears instead to "cynics" — those who "speak 'badly' of man — but do not speak ill of him" (§26).
There are kinds of fearless scholars who are truly independent of prejudice (§6), but these "philosophical labourers and men of science in general" should not be confused with philosophers, who are "commanders and law-givers" (§211).
Nietzsche also subjects physics to critique. "Nature's conformity to law" is merely one interpretation of the phenomena which natural science observes; Nietzsche suggests that the same phenomena could equally be interpreted as demonstrating "the tyrannically ruthless and inexorable enforcement of power-demands" (§22). Nietzsche appears to espouse a strong brand of scientific anti-realism when he asserts that "It is we alone who have fabricated causes, succession, reciprocity, relativity, compulsion, number, law, freedom, motive, purpose" (§21).

In the "pre-moral period of mankind", actions were judged by their consequences. Over the past 10,000 years, however, a morality has developed where actions are judged by their origins (their motivations) not their consequences. This morality of intentions is, according to Nietzsche, a "prejudice" and "something provisional that must be overcome" (§32).
Nietzsche criticizes "unegoistic morality" and demands that "Moralities must first of all be forced to bow before order of rank" (§221). Every "high culture" begins by recognizing "the pathos of distance" (§257).
Nietzsche contrasts southern (Catholic) and northern (Protestant) Christianity; northern Europeans have much less "talent for religion" (§48) and lack "southern delicatezza" (§50). As elsewhere, Nietzsche praises the Old Testament while disparaging the New (§52).
Religion has always been connected to "three dangerous dietary prescriptions: solitude, fasting and sexual abstinence" (§47), and has exerted cruelty through demanding sacrifice according to a "ladder" with different rungs of cruelty, which has ultimately caused God Himself to be sacrificed (§55). Christianity, "the most fatal kind of self-presumption ever", has beaten everything joyful, assertive and autocratic out of man and turned him into a "sublime abortion" (§62). If, unlike past philosophers such as Schopenhauer, we really want to tackle the problems of morality, we must "compare many moralities" and "prepare a typology of morals" (§186). In a discussion that anticipates On the Genealogy of Morality, Nietzsche claims that "Morality is in Europe today herd-animal morality" (§202)—i.e., it emanates from the ressentiment of the slave for the master (see also §260, which leads into the discussion in Genealogy, I).
Nietzsche argues that noble and base are distinguished by more than what they value as "good." Even where there is agreement over what is good, what men consider a sufficient sign of possessing what is good differs (§194). Nietzsche describes love as the desire to possess a woman. The most unrefined form of the desire is also the most readily identifiable as a desire to possess another: control over the woman's body. A subtler desire to possess her wants her soul, as well, and thus wants her to be willing to sacrifice herself for her lover. Nietzsche describes this as a more complete possession. A still more refined desire to possess her prompts a concern that she might be willing to sacrifice what she desires for a mistaken image of her lover. This leads some lovers to want their women to know them deep down so that their sacrifice really is a sacrifice for them. A similar rank-ordering applies to statesmen, the less refined not caring whether they attain power by fraud, the more refined not taking pleasure in the people's love unless they love the statesman for who he really is. In both cases, the more spiritualized form of the desire to possess also demands one possess what is good more completely.

Nietzsche discusses the complexities of the German soul (§244), praises the Jews and heavily criticizes the trend of German anti-Semitism (§251). He praises France as "the seat of Europe's most spiritual and refined culture and the leading school of taste" (§254). He finds the English coarse, gloomy, more brutal than the Germans, and declares that "they are no philosophical race", singling out Bacon, Hobbes, Hume and Locke as representing a "debasement and devaluation of the concept 'philosopher' for more than a century" (§252). Nietzsche also touches on problems of translation and the leaden quality of the German language (§28).
In a prophetic statement, Nietzsche proclaims that "The time for petty politics is past: the very next century will bring with it the struggle for mastery over the whole earth" (§208).

Between §62 and §186 Nietzsche inserts a collection of mostly single-sentence aphorisms, modelled on French aphorists such as La Rochefoucauld. Twelve of these (§§ 84, 85, 86, 114, 115, 127, 131, 139, 144, 145, 147, 148) concern women or the distinction between men and women. Other subjects touched on include his doctrine of the eternal recurrence (§70), music (§106) and utilitarianism (§174), among more general attempts at trenchant observations about human nature.
The work concludes with a short ode to friendship in verse form (continuing Nietzsche's use of poetry in The Gay Science and Thus Spoke Zarathustra).

The fables of Aesop have become one of the most enduring traditions of European culture, ever since they were first written down nearly two millennia ago. Aesop was reputedly a tongue-tied slave who miraculously received the power of speech; from his legendary storytelling came the collections of prose and verse fables scattered throughout Greek and Roman literature. First published in English by Caxton in 1484, the fables and their morals continue to charm modern readers: who does not know the story of the tortoise and the hare, or the boy who cried wolf?

This is a new and freshly published edition of this culturally important work by Jacob Grimm, which is now, at last, again available to you.

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In the morning came the fox again and met him as he was beginning his journey, and said, 'Go straight forward, till you come to a castle, before which lie a whole troop of soldiers fast asleep and snoring: take no notice of them, but go into the castle and pass on and on till you come to a room, where the golden bird sits in a wooden cage; close by it stands a beautiful golden cage; but do not try to take the bird out of the shabby cage and put it into the handsome one, otherwise you will repent it.' ...Poor Sultan, who was lying close by them, heard all that the shepherd and his wife said to one another, and was very much frightened to think tomorrow would be his last day; so in the evening he went to his good friend the wolf, who lived in the wood, and told him all his sorrows, and how his master meant to kill him in the morning.

About Jacob Grimm, the Author:

Heart of Darkness (1899), by Joseph Conrad, is a short novel, presented as a frame narrative, about Charles Marlow’s job as an ivory transporter down the Congo River. In the course of his commercial-agent work in the Congo Free State (1885–1908), the seaman Marlow becomes very interested in and investigates Mr Kurtz, an ivory-procurement agent, a man of established notoriety among the native Africans and the European colonials.
The story is a thematic exploration of the savagery-versus-civilization relationship, and of the colonialism and the racism that make imperialism possible. Originally published as a three-part serial story, in ‘Blackwood’s Magazine’, the novella Heart of Darkness has been variously published and translated into many languages. In 1998, the Modern Library ranked Heart of Darkness as the sixty-seventh top-novel of the hundred-best-novels in English of the twentieth century; and is included to the Western canon.

About eight and a half years before writing the book, Conrad had been appointed by a Belgian trading company to serve as the captain of a steamer on the Congo River. Upon arrival at his station in the Congo, he found that the steamer he was to command had been damaged and was in need of repair. Yet the next day he headed up river on a different steamer that was captained by another. When that captain became ill during the journey Conrad assumed command. At the company's inner-most station they picked up its agent, Georges-Antoine Klein, who died on the return trip. Conrad himself became very sick and returned to Europe before serving out the full three-year term of his contract to the trading company.

Aboard the Nellie, anchored in the River Thames near Gravesend, England, Charles Marlow tells his fellow sailors about the events that led to his appointment as captain of a river-steamboat for an ivory trading company. He describes his passage on ships to the wilderness to the Company's station, which strikes Marlow as a scene of devastation: disorganized, machinery parts here and there, periodic demolition explosions, weakened native black men who have been demoralized, in chains, literally being worked to death, and strolling behind them a white Company man in a uniform carrying a rifle. At this station Marlow meets the Company's chief accountant who tells him of a Mr. Kurtz, and explains that Kurtz is a first-class agent.

Marlow leaves with a caravan to travel on foot some two hundred miles deeper into the wilderness to the Central Station, where the steamboat that he is to captain is based. Marlow is shocked to learn that his steamboat had been wrecked two days before his arrival. The manager explains that they needed to take the steamboat up-river because of rumours that an important station was in jeopardy and that its chief, Mr. Kurtz, was ill. Marlow describes the Company men at this station as lazy back-biting "pilgrims", fraught with envy and jealousy, all trying to gain a higher status within the Company, which in turn, would provide more personal profit; however, they sought these goals in a meaningless, ineffective and lazy manner, mixed with a sense that they were all merely waiting, while trying to stay out of harm's way. After fishing his boat out of the river, Marlow is frustrated by the months spent on repairs. During this time, he learns that Kurtz is far from admired, but is more or less resented (mostly by the manager). Not only is Kurtz's position at the Inner Station a highly envied position, but sentiment seems to be that Kurtz is undeserving of it, as he received the appointment only by his European connections.

Once underway, the journey up-river to the Inner Station, Kurtz's station, takes two months to the day. On board are the manager, three or four "pilgrims" and some twenty "cannibals" enlisted as crew.
They come to rest for the night about eight miles below the Inner Station. In the morning they awake to find that they are enveloped by a thick, white fog. From the riverbank they hear a very loud cry, followed by a discordant clamour. A few hours later, as safe navigation becomes increasingly difficult, the steamboat is hit with a barrage of sticks—small arrows—from the wilderness. The pilgrims open fire into the bush with their Winchester rifles. The native serving as helmsman gives up steering to pick up a rifle and fire it. Marlow grabs the wheel to avoid snags in the river. The helmsman is impaled by a spear and falls at Marlow's feet. Marlow sounds the steam whistle repeatedly, causing the shower of arrows to cease. Marlow and a pilgrim watch the helmsman die, and Marlow forces the pilgrim to take the wheel so that he can fling his blood-soaked shoes overboard. Marlow presumes (wrongly) that Kurtz is dead. Marlow notes that the International Society for the Suppression of Savage Customs commissioned Kurtz to write a report, which he did eloquently. A footnote in the report, written much later, states "Exterminate all the brutes!" (Later, Kurtz entreats Marlow to take good care of the pamphlet.) Marlow does not believe Kurtz was worth the lives that were lost in trying to find him. After putting on a pair of slippers, Marlow returns to the wheel-house and resumes steering. By this time the manager is there, and expresses a strong desire to turn back. At that moment the Inner Station comes into view.
At Kurtz's station Marlow sees a man on the riverbank waving his arm, urging them to land. Because of his expressions and gestures, and all the colourful patches on his clothing, the man reminds Marlow of a harlequin. The pilgrims, heavily armed, escort the manager to retrieve Mr. Kurtz. The harlequin-like man, who turns out to be a Russian, boards the steamboat. The Russian is a wanderer who happened to stray into Kurtz's camp. Through conversation Marlow discovers just how wanton Kurtz could be, how the natives worshipped him, and how very ill he had been of late. The Russian admires Kurtz for his intellect and his insights into love, life and justice. The Russian seems to admire Kurtz even for his power—and for his willingness to use it. Marlow suggests that Kurtz has gone mad.
From the steamboat, through a telescope, Marlow can observe the station in detail and is surprised to see near the station house a row of posts topped with decapitated heads of natives. Around the corner of the house, the manager appears with the pilgrims, bearing Kurtz on an improvised stretcher. The area fills with natives, apparently ready for battle. Marlow can see Kurtz shouting on the stretcher. The pilgrims carry Kurtz to the steamer and lay him in one of the cabins. A beautiful native woman walks in measured steps along the shore and stops next to the steamer. She raises her arms above her head and then walks back into the bushes. The Russian informs Marlow that Kurtz had ordered the attack on the steamer. The Russian refers to a canoe waiting for him and notes how delightful it was to hear Kurtz recite poetry. Marlow and the Russian then part ways.
After midnight, Marlow discovers that Kurtz has left his cabin on the steamer and returned to shore. Marlow goes ashore and finds a very weak Kurtz making his way back to his station - although not too weak to call to the natives. Marlow appreciates his serious situation, and when Kurtz begins in a threatening tone, Marlow interjects that his "success in Europe is assured in any case"; at this, Kurtz allows Marlow to help him back to the steamer. The next day they prepare for their departure. The natives, including the native woman, once again assemble on shore and begin to shout. Marlow, seeing the pilgrims readying their rifles, sounds the steam whistle repeatedly to scatter the crowd on shore. Only the woman remains unmoved, with outstretched arms. The pilgrims open fire. The current carries them swiftly downstream.
Kurtz's health worsens, and Marlow himself becomes increasingly ill. The steamboat having broken down and being under repair, Kurtz gives Marlow a packet of papers with a photograph. As Kurtz dies, Marlow hears him weakly whisper: “The horror! The horror!”
Marlow blows out the candle and tries to act as though nothing has happened when he joins the other pilgrims, who are eating in the mess-room with the manager. In a short while, the "manager's boy" appears and announces in a scathing tone: "Mistah Kurtz—he dead." Next day Marlow pays little attention to the pilgrims as they bury "something" in a muddy hole. Marlow falls very sick, himself near death.
Upon his return to Europe, Marlow is embittered. He distributes the bundle of papers Kurtz had entrusted to him: Marlow gives the paper entitled "Suppression of Savage Customs" (with the postscriptum torn off) to a clean-shaven man with an official manner. To another man, who claims to be Kurtz's cousin, Marlow gives family letters and memoranda of no importance. To a journalist he gives a Report for publication, if the journalist sees fit. Finally Marlow is left with some personal letters and the photograph of a girl's portrait—Kurtz's fiancée, whom Kurtz referred to as “My Intended”. When Marlow visits her, she is dressed in black and still deep in mourning, although it is more than a year since Kurtz's death. She presses Marlow for information, asking him to repeat Kurtz's final words. Uncomfortable, Marlow lies and tells her that Kurtz's final word was her name.

The memoirs of Sherlock Holmes - (FREE Audiobook Included!)

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The Memoirs of Sherlock Holmes is a collection of Sherlock Holmes stories, originally published in 1894, by Arthur Conan Doyle.

The lore of ancient Ireland comes to life in this collection of classic folk tales retold for modern readers.

(linked ToC)

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I said in one of my letters, my dear Margaret, that I should find no friend on the wide ocean; yet I have found a man who, before his spirit had been broken by misery, I should have been happy to have possessed as the brother of my heart. ...But, in drawing the picture of my early days, I must not omit to record those events which led, by insensible steps to my after tale of misery: for when I would account to myself for the birth of that passion, which afterwards ruled my destiny, I find it arise, like a mountain river, from ignoble and almost forgotten sources; but, swelling as it proceeded, it became the torrent which, in its course, has swept away all my hopes and joys.

About Mary Wollstonecraft Shelley, the Author:

"THE MYSTERIOUS STRANGER - Top Classic Novels" This edition included NEW illustrations + Free AudioBook Links + Clickable Table of Contents for both the list of included books and their respective chapters. Navigation couldn't be easier.

The text and chapters are perfectly set up to match the layout and feel of a physical copy, rather than being haphazardly thrown together for a quick release.

The Mysterious Stranger is the final novel attempted by the American author Mark Twain. It was worked on periodically from roughly 1890 up until 1910. The body of work is a serious social commentary by Twain addressing his ideas of the Moral Sense and the "damned human race".

Twain wrote multiple versions of the story, each unfinished and involving the character of "Satan". The first substantial version is commonly referred to as The Chronicle of Young Satan and tells of the adventures of Satan, the sinless nephew of the biblical Satan, in an Austrian village in the Middle Ages. The story ends abruptly in the middle of a scene involving Satan entertaining a prince in India.

The second substantial version Twain attempted to write is known as Schoolhouse Hill, which involves the familiar characters of Huckleberry Finn and Tom Sawyer and their adventures with Satan, referred to in this version as "No. 44, New Series 864962", and is set in the US. Schoolhouse Hill is the shortest of the three versions.

The third version, called No. 44, the Mysterious Stranger: Being an Ancient Tale Found in a Jug and Freely Translated from the Jug, returns to Medieval Austria and tells of No. 44's mysterious appearance at the door of a print shop and his use of heavenly powers to expose the futility of mankind's existence. This version also introduces an idea Twain was toying with at the end of his life involving a duality of the "self", one being the "Waking Self" and the other being the "Dream Self". Twain explores these ideas through the use of "Duplicates", copies of the print shop workers made by No. 44. This version contains an actual ending; however, the version is not considered as complete as Twain would have intended.

The edition published in 1916 is composed mainly of a heavily edited Chronicle of Young Satan with a slightly altered version of the ending from No. 44 tacked on. Albert Bigelow Paine, who had sole possession of Twain's unfinished work after Twain's death and kept them private, searched through Twain's manuscripts and found the proper intended ending for The Mysterious Stranger. After Paine's death in 1937, Bernard DeVoto became possessor of Twain's manuscripts and released them to the public. Beginning in the 1960s, critics studied the original copies of the story and found that the ending Paine chose for The Mysterious Stranger referred to the characters from different versions of the story (e.g. No. 44 instead of Satan) and that the original names had been crossed out and written over in Paine's handwriting.

The book version that was published nonetheless maintains Twain's criticisms on what he believed to be the hypocrisy of organized religion that is the subject of much of Twain's later writings.

In 1969, The University of California Press published, as part of The Mark Twain Papers Series, a scholarly edition of all three unaltered manuscripts. According to the "Mark Twain Project" editors of this series, No. 44, the Mysterious Stranger is the definitive version of the text as close as possible to what Twain would have published had he lived to do so. In addition to omitting a quarter of the original text, Paine's version invents the character of an astrologer who is made responsible for the villainies of Father Adolf. It was republished in 2005.