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This supernatural romance, set in 19th century England, tells the story of a young physician who settled in one of the wealthiest English towns. Life seems normal until the town's hidden secrets started to bother this young physician's life, and finally culminated in the appearance of a hideous and dreadful creature.
I will pass by all the explanations concerning the reasons of my going to sea, as I do not desire to forfeit your kind patience by letting this story stand. Enough if I say that after I had been fairly well grounded in English, arithmetic and the like, which plain education I have never wearied of improving by reading everything good that came in my way, I was bound apprentice to a respectable man named Joshua Cox, of Whitby, and served my time in his vessel, the Laughing SusanÑa brave, nimble brigantine. We traded to Riga, Stockholm, and Baltic ports, and often to Rotterdam, where, having a quick ear, which has sometimes served me for playing upon the fiddle for my mates to dance or sing to, I picked up enough of Dutch to enable me to hold my own in conversing with a Hollander, or Hans Butterbox, as those people used to be called; that is to say, I had sufficient words at command to qualify me to follow what was said and to answer so as to be intelligible; the easier, since, uncouth as that language is, there is so much of it resembling ours in sound that many words in it might easily pass for portions of our tongue grossly and ludicrously articulated. Why I mention this will hereafter appear. When my apprenticeship term had expired, I made two voyages as second mate, and then obtained an appointment to that post in a ship named the Saracen, for a voyage to the East Indies. This was anno1796. I was then two-and-twenty years of age, a tall, well-built young fellow, with tawny hair, of the mariner's complexion from the high suns I had sailed under and the hardening gales I had stared into, with dark blue eyes filled with the light of an easy and naturally merry heart, white teeth, very regular, and a glad expression as though, forsooth, I found something gay and to like in all that I looked at. Indeed it was a saying with my mother that "Geff,"Ñmeaning GeoffreyÑthat "Geff's appearance was as though a very little joke would set the full measure of his spirits overflowing."
The Strange Story Book by Mrs. Lang: This collection of classic fairy tales and folktales offers a rich and imaginative exploration of the world of myth and folklore. With its engaging storytelling and vivid imagery, "The Strange Story Book" is a must-read for fans of fantasy and children's literature. Key Aspects of the Book "The Strange Story Book": Fairy Tales: The book is a collection of classic fairy tales and folktales from around the world, showcasing the diversity and richness of the folk tale tradition. Engaging Storytelling: The book is filled with imaginative and engaging stories, transporting readers to magical worlds of wonder and mystery. Vivid Imagery: The book offers vivid and evocative descriptions of the natural world, adding richness and depth to the storytelling. Mrs. Lang was the pen name of Leonora Blanche Lang, a British author and translator who lived from 1851 to 1933. She was a leading figure in the literary and cultural scene of her day, known for her scholarship and her commitment to the study of fairy tales and folklore. "The Strange Story Book" is one of her most famous works.
The public has, perhaps, a right to be made acquainted with the title under which I, an unknown writer, come forward as the translator of a difficult Chinese work. In the spring of 1867 I began the study of Chinese at H.B.M.ÕsLegation, Peking, under an implied promise, in a despatch from the then Secretary of State for Foreign Affairs, that successful efforts would be rewarded by proportionately rapid advancement in the service of which I was a member. Then followed a long novitiate of utterly uninteresting and, indeed, most repellent labour,Ñinseparable, however, from the acquisition of this language, which throughout its early stages demands more from sheer memory than from the exercise of any other intellectual faculty. At length, in the spring of 1877, while acting as Vice-Consul at Canton, I commenced the translation of the work here offered to the English reader. For such a task I had flattered myself into the belief that I possessed two of the requisite qualifications: an accurate knowledge of the grammatical structure of the language, and an extensive insight into the manners, customs, superstitions, and general social life of the Chinese. I had been variously stationed at Peking, Tientsin, Takow, and Taiwan Fu (in Formosa), Ningpo, Hankow, Swatow, and Canton, from the latter of which I was transferredÑwhen my task was still only half finishedÑto Amoy. I had travelled beyond the Great Wall into Mongolia; and I had made the journey overland from Swatow to Canton, a distance of five hundred miles; besides which, in addition to my study of the language, my daily object in life had always been to familiarise myself as much as possible with Chinese sympathies and habits of thought. With these advantages, and by the interesting nature of the subject-matter, I hoped to be able on the one hand to arouse a somewhat deeper interest than is usually taken in the affairs of China; and, on the other, to correct at any rate some of the erroneous views, too frequently palmed off by inefficient and disingenuous workers, and too readily accepted as fact.Ê
This book addresses the claim that an American antebellum era anti-African reading of "the curse of Canaan" story originated in rabbinic literature. By tracing the curse of Canaan's history of interpretation from the beginning of the Common Era to 1865, with particular emphasis on the neglected medieval period, this work examines this long-held false claim. Although Jewish readings of the curse of Canaan appear in medieval Christian commentaries, no Jewish references to skin color are repeated in Christian exegesis. Therefore, the book argues that the anti-African antebellum reading develops in response both to abolitionism and the biblical text's establishment of a social hierarchy that divides humankind into slaves and masters. The pro-slavery reading is an extension of Christian allegorical exegesis of the curse of Canaan, in which Shem, Ham, and Japheth represented different groups of people depending upon the interpreter's historical context, usually Jewish Christians, Jews or Christian heretics, and Gentile Christians respectively. Southerners and their allies simply changed the typology, making Shem the ancestor of brown people, Ham the ancestor of black people due to a reading of his genealogy in Genesis 10, and Japheth the ancestor of white people. The new typology justified African slavery as a divinely ordained and sanctioned economic system, just as the old typology justified Christian supersessionism. Book jacket.
When Linda boarded the train that would take her to London and freedom, she was penniless and alone. A polite offer of help from the stranger in the seat opposite was the last thing she expected. Life with Rowley Frobisher was everything she had ever dreamed of: fast, sophisticated – and expensive. In a few months the rough country girl had changed beyond recognition. But then Rowley has a fatal heart attack – and once again Linda must take desperate action to survive.