Paragraph 1: The main theme of Chrono Trigger was played at the fifth of the Orchestral Game Music Concerts in 1996, and released on an accompanying album. Mitsuda has arranged versions of music from Chrono Trigger for Play! A Video Game Symphony video game music concerts in 2006, presenting the main theme, Frog's Theme, and To Far Away Times. Music from the game has also been performed in other video game concert tours such as the Video Games Live concert series and in concerts by the Eminence Orchestra. Music from Chrono Trigger and Cross made up one fourth of the music in the Symphonic Fantasies concerts in Cologne in September 2009 which were produced by the creators of the Symphonic Game Music Concert series and conducted by Arnie Roth. The concerts featured a suite of music from both games interspersed together with the pieces from Trigger comprising "A Premonition", "Battle with Magus", "Chrono Trigger", "Peaceful Days", "Outskirts of Time", "Frog's Theme", and "To Far Away Times", as well as a boss battle suite that featured "Lavos’ Theme". "Crono's Theme" was performed at the Press Start -Symphony of Games- 2007 concerts in Yokohama and Osaka, Japan, and a suite comprising music from Chrono Trigger and Cross was performed at the Press Start -Symphony of Games- 2008 concerts the following year in Tokyo and Shanghai. An arrangement of "Light of Silence" was performed on July 9, 2011 at the Symphonic Odysseys concert, which commemorated the music of Uematsu.

Paragraph 2: Commentator Ken Alder noted that on the eve of the French Revolution a quarter of a million different units of measure were in use in France; in many cases the quantity associated with each unit of measure differed from town to town and often from trade to trade. He claimed that the metric system originated in the ideology of Pure Reason from the more radical element of the French Revolution, that it was devised in France to try to make France "revenue-rich, militarily potent, and easily administered", and that it was part of a conscious plan to transform French culture, meant to unify and transform French society: "As mathematics was the language of science, so would the metric system be the language of commerce and industry." In his 1998 monograph Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed, James C. Scott argued that central governments attempt to impose what he calls "legibility" on their subjects. Local customs concerning measurements, like local customs concerning patronymics, tend to come under severe pressure from bureaucrats. Scott's thesis is that in order for schemes to improve the human condition to succeed, they must take into account local conditions, and that the high-modernist ideologies of the 20th century have prevented this. Scott cites the enforcement of the metric system as a specific example of this sort of failed and resented "improvement" imposed by centralizing and standardizing authority. While the metric system was introduced in the French law by the revolutionary government in April 1795, it did not immediately displace traditional measurements in the popular mind. In fact, its use was initially associated with officialdom and elitism as Chateaubriand remarked in 1828: "Whenever you meet a fellow who, instead of talking arpents, toises, and pieds, refers to hectares, metres, and centimetres, rest assured, the man is a prefect." However, it was largely used in France and in other countries by July 1837 when the decimal metric system was finally decided upon and considered the only official measurement system to be used in France.

Paragraph 3: A nine-term member of the Lok Sabha, Madhavrao Scindia never lost an election since 1971, when he won for the first time from Guna constituency at the age of 26. He contested the election on the ticket of Bharatiya Jan Sangh (the precursor of the present day Bharatiya Janata Party), which his family had long patronised. When the Emergency, he fled the country into self-imposed exile in the United Kingdom. After he returned to India , he resigned from the Bharatiya Jan Sangh. He contested from Guna constituency as an independent candidate and won the seat a second time in spite of the wave in favour of the Janata Party. In the 1980 election, he switched allegiance to Indian National Congress and won from Guna a third time. In 1984, he was nominated as the Congress party's candidate from Gwalior in a last-minute manoeuvre to defeat the Bharatiya Janata Party's Atal Bihari Vajpayee, and won by a massive margin. After that Scindia contested from either Gwalior or Guna and won on each occasion.

Paragraph 4: A nine-term member of the Lok Sabha, Madhavrao Scindia never lost an election since 1971, when he won for the first time from Guna constituency at the age of 26. He contested the election on the ticket of Bharatiya Jan Sangh (the precursor of the present day Bharatiya Janata Party), which his family had long patronised. When the Emergency, he fled the country into self-imposed exile in the United Kingdom. After he returned to India , he resigned from the Bharatiya Jan Sangh. He contested from Guna constituency as an independent candidate and won the seat a second time in spite of the wave in favour of the Janata Party. In the 1980 election, he switched allegiance to Indian National Congress and won from Guna a third time. In 1984, he was nominated as the Congress party's candidate from Gwalior in a last-minute manoeuvre to defeat the Bharatiya Janata Party's Atal Bihari Vajpayee, and won by a massive margin. After that Scindia contested from either Gwalior or Guna and won on each occasion.

Paragraph 5: The label released Diffie's debut album, A Thousand Winding Roads, at the end of 1990, with Montgomery and Johnny Slate as producers. Its first single, "Home", reached the top of the Billboard Hot Country Songs chart. The song also reached number one on the country music charts published by Radio & Records and Gavin Report, making him the first country music artist to have a number-one debut single on all three charts, as well as the first country music artist to have a debut single spend more than one week in the number-one position at the latter two publications. Diffie co-wrote the album's second and fourth releases, "If You Want Me To" and "New Way (To Light Up an Old Flame)"; both peaked at number two on Billboard, and the former reached number one on the RPM country music charts in Canada. Between these two songs, "If the Devil Danced (In Empty Pockets)" became Diffie's second Billboard number one. The album itself peaked at number 23 on Top Country Albums. Diffie also performed his first concerts in late 1990, touring with George Strait and Steve Wariner. That same year, Cash Box named him Male Vocalist of the year. In 1991, Diffie co-wrote the tracks "Livin' on What's Left of Your Love" and "Memory Lane" on labelmate Keith Palmer's debut album.

Paragraph 6: It is likely that it was at this time, with the construction of the castle of Castel Rosso (some 4 km from the modern town, at the modern village of Myloi) and the rise of piracy, that the town was moved from its coastal location to the inland around Castel Rosso. The town remained an episcopal see under Latin rule, with the Greek bishop remaining in office; in 1222 however it was merged with the Bishopric of Euripos (Chalcis). In 1276/7 it was reconquered by the Byzantines under Licario and held until 1296, when it was recovered by Boniface of Verona. In 1318 it passed into Catalan hands as part of the dowry of Marulla of Verona for her marriage with Alfonso Fadrique. The town was coveted by the Venetians, who already in 1339 offered to purchase it; negotiations dragged on until 1365, however, and only in 1366 did Karystos finally pass into Venetian control when Boniface Fadrique sold the barony to the Republic.  After the conquest of Euboea by the Ottoman Empire in 1470, the local Orthodox see was reactivated as part of the Metropolis of Euripos.

Paragraph 7: The main theme of Chrono Trigger was played at the fifth of the Orchestral Game Music Concerts in 1996, and released on an accompanying album. Mitsuda has arranged versions of music from Chrono Trigger for Play! A Video Game Symphony video game music concerts in 2006, presenting the main theme, Frog's Theme, and To Far Away Times. Music from the game has also been performed in other video game concert tours such as the Video Games Live concert series and in concerts by the Eminence Orchestra. Music from Chrono Trigger and Cross made up one fourth of the music in the Symphonic Fantasies concerts in Cologne in September 2009 which were produced by the creators of the Symphonic Game Music Concert series and conducted by Arnie Roth. The concerts featured a suite of music from both games interspersed together with the pieces from Trigger comprising "A Premonition", "Battle with Magus", "Chrono Trigger", "Peaceful Days", "Outskirts of Time", "Frog's Theme", and "To Far Away Times", as well as a boss battle suite that featured "Lavos’ Theme". "Crono's Theme" was performed at the Press Start -Symphony of Games- 2007 concerts in Yokohama and Osaka, Japan, and a suite comprising music from Chrono Trigger and Cross was performed at the Press Start -Symphony of Games- 2008 concerts the following year in Tokyo and Shanghai. An arrangement of "Light of Silence" was performed on July 9, 2011 at the Symphonic Odysseys concert, which commemorated the music of Uematsu.

Paragraph 8: In 1974, Cameron was hired by the fledgling national network Global as writer, reporter and eventually host of the programme "Newsweek". In 1978, Moses Znaimer, president of Toronto's CITY-TV, hired him to anchor the hour-long newscast, CityPulse which aired weeknights at 10 p.m. Cameron left CITY in September, 1983, when talks for his next contract collapsed over issues of salary and style. He was hired almost immediately by Mark Starowicz, then executive-producer of the CBC daily current affairs program The Journal. Cameron split his duties between on-air hosting and documentary reporting and remained with The Journal until its demise in 1992. During this period, he also periodically hosted Midday, CBC's national noon-hour talk show. Cameron then anchored the local television supper hour program, CBC Evening News, which in 1995, won a Gemini award as Best Local News Program. In 1995, Cameron was hired by CBC Newsworld to front the news network's national morning program, CBC Morning, based in Halifax, where he worked until September 1998. Back in Toronto, he anchored Sunday Report, CBC's National weekend news program, while hosting his own current affairs program on Newsworld during the week. In 1999, Cameron left the CBC for good when contract talks collapsed, acting briefly as the communications vice-president for an online financial marketing firm before returning to journalism from 2000 until late in 2001 as a reporter and columnist for National Post. For a while in the early 2000s, Cameron hosted an interview show in ichannel. During this time, he was awarded the chair in journalistic ethics at Ryerson University's School of Journalism, and taught at Ryerson and its Chang School of Continuing Education. Throughout this time, Cameron was an occasional substitute host on CBC Radio's Sunday Morning, on CBC Radio's flagship daily current affairs program As It Happens, and on Morningside, CBC's daily radio current affairs program.

Paragraph 9: In a Greek tale translated by literary critic  into French with the title Les souliers de fer ("The Iron Shoes"), a poor fisherman has three daughters and earns his living by catching fish in the sea. One day, he cannot catch any fish, and stops by a mountain. He sighs heavily, and the rock opens up to reveal a giant man, who questions the man why was summoned. The fisherman, scared at the strange man, denies having summoned him. The giant, then, invites the fisherman in for a talk and tells him he will provide the man with money, in exchange for one of the man's daughters as his bride. The fisherman's youngest daughter, Maricoula, is given to the giant as wife, and lives with him, her staying at home and weaving and him hunting during the days. Meanwhile, Maricoula's elder sister, envying her cadette's fortune, asks her father to take her there for a visit. The fisherman sighs "O" before the mountain and the giant appears to take them in. Maricoula's elder sister goes to talk to her little sister about her husband, and questions the latter her husband's true name. Maricoula answers that it is "O", but her sister says this is not a name, and advises her to ask his name that same night after they leave. Marcoula asks the giant his true name, but he inquires if she is more interested in his life or in his name. The girl answers: "his name", and the giant slowly sinks into the ground, until he says his name is Constantino and he disappears. A voice suddenly tells her she must search for him wearing three pairs of iron shoes. Maricoula mourns her loss for a time and commissions from a smith the iron shoes. Maricoula wears down the first pair of shoes until she reaches the edge of a forest, where a toothless old woman lives. The old woman advises the girl to continue on her journey until she reaches the old woman's sister, an ogress, which will be weaving in her home. The old woman gives her a jar of honey and some figs for her to tease the ogress until the latter swears on Constantino's name not to eat Maricoula. The girl follows her orders and reaches the ogress's house by wearing down the second pair of iron shoes. The ogress swears not to devour the girl and takes her in, but secretly reneges on her oath and plots to kill her by setting impossible tasks. First, the ogress orders the girl to bake her bread, but leave half unbaked; make the bed and leave half unmade, and wash do half of the dishes. Maricoula cries over the task, when she hears a male voice asking her for a kiss. She declines the voice's offer, wanting to be devourd by the ogress than kissing anyone but her husband, then procceeds to fulfill the tasks on her own. The following day, the ogress orders the human girl to go to the ogress's sister's house and get from there a music box for the ogress's son's upcoming wedding. Maricoula hears the voice again (which the story explains it is Constantino's, testing his wife) offering to fulfill the task for her in exchange for a kiss, but the girl declines once again. Despite the refusal, the voice explains his aunt is an even fierce ogress, and advises Maricoula how to procceed: she is to trade the fodder of two animals (vine leaves for a horse, bone for a dog), spy on the window if the aunt is asleep with her eyes open, say a blessing over the door, get the box and escape. Maricoula follows the voice's warnings and brings back the box, despite the ogress's sister commanding the door, the dog and the horse to stop her. Lastly, the ogress forces Maricoula to hold candles on her fingers and between her toes all night to illuminate the ogress's son and his bride in their chambers. The girl sees that the ogress's son is her husband Constantino, and begins to cry. Constantino approaches her and asks for a kiss, but she would rather burn alive than kiss him. Then, the bride, "black as a Moor", says she kissed a shoemaker's behind for a spoonful of rice. On hearing this, Constantino takes the candles from Maricoula and places them on the false bride (who burns to death), kills his ogress mother and takes his human wife back to their mountain abode.

Paragraph 10: Zamindar Narayana Pillai (Jandhyala Gaurinatha Sastry) has two daughters Prema & Tara and both learn dance since childhood. Especially Prema is fascinated to it for which Narayana Pillai constructs a theatre and affiliates dance teachers from all over the country. Nagabhushnam (V. K. Ramasamy) is the manager of Narayana Pillai who has two sons Ramakrishnan & Radhakrishnan. Once Ramu throws Prema from the staircase when she becomes a handicap. Knowing it, enraged Narayana Pillai guns on Ramu and he falls into the river. Right now, Narayana Pillai conceals himself, ahead, entrusting his property to Nagabhushnam. Exploiting the situation, Nagabhushnam grabs the authority leaving Prema & Tara as orphans. Years roll by, Prema (Savitri), by hard work studies and also takes care of Tara. Ramu (Gemini ganesh) returns as a huge burglar by the name Krishna. At present, he recognises everyone but hides his identity, acquainted with Prema and their relationship turns into love. Thereafter, Krishna steals a necklace from Nagabhusham and presents it to Prema but unfortunately, she was caught when Krishna affirms himself as a thief. At that moment, Prema loathes him and charges to discard from her life. Meanwhile, Radhakrishnan & Tara fall for each other, being cognizant to it, Nagabhushanam warns Prema and apart Gopal. By the time, Krishna releases rescue Tara from the suicide and assures to perform her marriage with Gopal. Parallelly, Krishna determines to relieve Prema from her disability, so, he picks up the help of his friend Rathnam and to raise the fund he again makes a robbery at Nagabhusham's house. At that point in time, Nagabhusham senses him as split-up son Ramu and gives a police complaint. Until, Prema becomes normal and repents, learning regarding Krishna's daring act. On the other side, Krishna plans to couple up Radhakrishnan & Tara when to seize him Police organises dance program of Prema which she too agrees, on a condition that Nagabhuashanam should quit the case on Krishna. Here wanderer Narayana Pillai also arrives to program and Krishna in disguise. After viewing it, Krishna leaps, successfully accomplishes the marriage of Radhakrishnan & Tara and surrenders himself. Just before, everyone lands at the venue when Krishna is recognised as Ramu by the tattoo on his arm. At last, Nagabhuashanam pleads pardon from Narayana Pillai and pays back his property which he delegates to Ramu. Finally, the movie ends on a happy note with the marriage of Ramu & Prema.

Paragraph 11: It is likely that it was at this time, with the construction of the castle of Castel Rosso (some 4 km from the modern town, at the modern village of Myloi) and the rise of piracy, that the town was moved from its coastal location to the inland around Castel Rosso. The town remained an episcopal see under Latin rule, with the Greek bishop remaining in office; in 1222 however it was merged with the Bishopric of Euripos (Chalcis). In 1276/7 it was reconquered by the Byzantines under Licario and held until 1296, when it was recovered by Boniface of Verona. In 1318 it passed into Catalan hands as part of the dowry of Marulla of Verona for her marriage with Alfonso Fadrique. The town was coveted by the Venetians, who already in 1339 offered to purchase it; negotiations dragged on until 1365, however, and only in 1366 did Karystos finally pass into Venetian control when Boniface Fadrique sold the barony to the Republic.  After the conquest of Euboea by the Ottoman Empire in 1470, the local Orthodox see was reactivated as part of the Metropolis of Euripos.

Paragraph 12: Commentator Ken Alder noted that on the eve of the French Revolution a quarter of a million different units of measure were in use in France; in many cases the quantity associated with each unit of measure differed from town to town and often from trade to trade. He claimed that the metric system originated in the ideology of Pure Reason from the more radical element of the French Revolution, that it was devised in France to try to make France "revenue-rich, militarily potent, and easily administered", and that it was part of a conscious plan to transform French culture, meant to unify and transform French society: "As mathematics was the language of science, so would the metric system be the language of commerce and industry." In his 1998 monograph Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed, James C. Scott argued that central governments attempt to impose what he calls "legibility" on their subjects. Local customs concerning measurements, like local customs concerning patronymics, tend to come under severe pressure from bureaucrats. Scott's thesis is that in order for schemes to improve the human condition to succeed, they must take into account local conditions, and that the high-modernist ideologies of the 20th century have prevented this. Scott cites the enforcement of the metric system as a specific example of this sort of failed and resented "improvement" imposed by centralizing and standardizing authority. While the metric system was introduced in the French law by the revolutionary government in April 1795, it did not immediately displace traditional measurements in the popular mind. In fact, its use was initially associated with officialdom and elitism as Chateaubriand remarked in 1828: "Whenever you meet a fellow who, instead of talking arpents, toises, and pieds, refers to hectares, metres, and centimetres, rest assured, the man is a prefect." However, it was largely used in France and in other countries by July 1837 when the decimal metric system was finally decided upon and considered the only official measurement system to be used in France.

Paragraph 13: The Conwy Valley line () is a railway line in north-west Wales. It runs from Llandudno via Llandudno Junction () to Blaenau Ffestiniog, and was originally part of the London and North Western Railway, being opened in stages to 1879. The primary purpose of the line was to carry slate from the Ffestiniog quarries to a specially built quay at Deganwy for export by sea. The line also provided goods facilities for the market town of Llanrwst, and via the extensive facilities at Betws-y-Coed on the London to Holyhead A5 turnpike road it served many isolated communities in Snowdonia and also the developing tourist industry.

Paragraph 14: The main theme of Chrono Trigger was played at the fifth of the Orchestral Game Music Concerts in 1996, and released on an accompanying album. Mitsuda has arranged versions of music from Chrono Trigger for Play! A Video Game Symphony video game music concerts in 2006, presenting the main theme, Frog's Theme, and To Far Away Times. Music from the game has also been performed in other video game concert tours such as the Video Games Live concert series and in concerts by the Eminence Orchestra. Music from Chrono Trigger and Cross made up one fourth of the music in the Symphonic Fantasies concerts in Cologne in September 2009 which were produced by the creators of the Symphonic Game Music Concert series and conducted by Arnie Roth. The concerts featured a suite of music from both games interspersed together with the pieces from Trigger comprising "A Premonition", "Battle with Magus", "Chrono Trigger", "Peaceful Days", "Outskirts of Time", "Frog's Theme", and "To Far Away Times", as well as a boss battle suite that featured "Lavos’ Theme". "Crono's Theme" was performed at the Press Start -Symphony of Games- 2007 concerts in Yokohama and Osaka, Japan, and a suite comprising music from Chrono Trigger and Cross was performed at the Press Start -Symphony of Games- 2008 concerts the following year in Tokyo and Shanghai. An arrangement of "Light of Silence" was performed on July 9, 2011 at the Symphonic Odysseys concert, which commemorated the music of Uematsu.

Paragraph 15: Zamindar Narayana Pillai (Jandhyala Gaurinatha Sastry) has two daughters Prema & Tara and both learn dance since childhood. Especially Prema is fascinated to it for which Narayana Pillai constructs a theatre and affiliates dance teachers from all over the country. Nagabhushnam (V. K. Ramasamy) is the manager of Narayana Pillai who has two sons Ramakrishnan & Radhakrishnan. Once Ramu throws Prema from the staircase when she becomes a handicap. Knowing it, enraged Narayana Pillai guns on Ramu and he falls into the river. Right now, Narayana Pillai conceals himself, ahead, entrusting his property to Nagabhushnam. Exploiting the situation, Nagabhushnam grabs the authority leaving Prema & Tara as orphans. Years roll by, Prema (Savitri), by hard work studies and also takes care of Tara. Ramu (Gemini ganesh) returns as a huge burglar by the name Krishna. At present, he recognises everyone but hides his identity, acquainted with Prema and their relationship turns into love. Thereafter, Krishna steals a necklace from Nagabhusham and presents it to Prema but unfortunately, she was caught when Krishna affirms himself as a thief. At that moment, Prema loathes him and charges to discard from her life. Meanwhile, Radhakrishnan & Tara fall for each other, being cognizant to it, Nagabhushanam warns Prema and apart Gopal. By the time, Krishna releases rescue Tara from the suicide and assures to perform her marriage with Gopal. Parallelly, Krishna determines to relieve Prema from her disability, so, he picks up the help of his friend Rathnam and to raise the fund he again makes a robbery at Nagabhusham's house. At that point in time, Nagabhusham senses him as split-up son Ramu and gives a police complaint. Until, Prema becomes normal and repents, learning regarding Krishna's daring act. On the other side, Krishna plans to couple up Radhakrishnan & Tara when to seize him Police organises dance program of Prema which she too agrees, on a condition that Nagabhuashanam should quit the case on Krishna. Here wanderer Narayana Pillai also arrives to program and Krishna in disguise. After viewing it, Krishna leaps, successfully accomplishes the marriage of Radhakrishnan & Tara and surrenders himself. Just before, everyone lands at the venue when Krishna is recognised as Ramu by the tattoo on his arm. At last, Nagabhuashanam pleads pardon from Narayana Pillai and pays back his property which he delegates to Ramu. Finally, the movie ends on a happy note with the marriage of Ramu & Prema.

Paragraph 16: Commentator Ken Alder noted that on the eve of the French Revolution a quarter of a million different units of measure were in use in France; in many cases the quantity associated with each unit of measure differed from town to town and often from trade to trade. He claimed that the metric system originated in the ideology of Pure Reason from the more radical element of the French Revolution, that it was devised in France to try to make France "revenue-rich, militarily potent, and easily administered", and that it was part of a conscious plan to transform French culture, meant to unify and transform French society: "As mathematics was the language of science, so would the metric system be the language of commerce and industry." In his 1998 monograph Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed, James C. Scott argued that central governments attempt to impose what he calls "legibility" on their subjects. Local customs concerning measurements, like local customs concerning patronymics, tend to come under severe pressure from bureaucrats. Scott's thesis is that in order for schemes to improve the human condition to succeed, they must take into account local conditions, and that the high-modernist ideologies of the 20th century have prevented this. Scott cites the enforcement of the metric system as a specific example of this sort of failed and resented "improvement" imposed by centralizing and standardizing authority. While the metric system was introduced in the French law by the revolutionary government in April 1795, it did not immediately displace traditional measurements in the popular mind. In fact, its use was initially associated with officialdom and elitism as Chateaubriand remarked in 1828: "Whenever you meet a fellow who, instead of talking arpents, toises, and pieds, refers to hectares, metres, and centimetres, rest assured, the man is a prefect." However, it was largely used in France and in other countries by July 1837 when the decimal metric system was finally decided upon and considered the only official measurement system to be used in France.

Paragraph 17: Commentator Ken Alder noted that on the eve of the French Revolution a quarter of a million different units of measure were in use in France; in many cases the quantity associated with each unit of measure differed from town to town and often from trade to trade. He claimed that the metric system originated in the ideology of Pure Reason from the more radical element of the French Revolution, that it was devised in France to try to make France "revenue-rich, militarily potent, and easily administered", and that it was part of a conscious plan to transform French culture, meant to unify and transform French society: "As mathematics was the language of science, so would the metric system be the language of commerce and industry." In his 1998 monograph Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed, James C. Scott argued that central governments attempt to impose what he calls "legibility" on their subjects. Local customs concerning measurements, like local customs concerning patronymics, tend to come under severe pressure from bureaucrats. Scott's thesis is that in order for schemes to improve the human condition to succeed, they must take into account local conditions, and that the high-modernist ideologies of the 20th century have prevented this. Scott cites the enforcement of the metric system as a specific example of this sort of failed and resented "improvement" imposed by centralizing and standardizing authority. While the metric system was introduced in the French law by the revolutionary government in April 1795, it did not immediately displace traditional measurements in the popular mind. In fact, its use was initially associated with officialdom and elitism as Chateaubriand remarked in 1828: "Whenever you meet a fellow who, instead of talking arpents, toises, and pieds, refers to hectares, metres, and centimetres, rest assured, the man is a prefect." However, it was largely used in France and in other countries by July 1837 when the decimal metric system was finally decided upon and considered the only official measurement system to be used in France.

Paragraph 18: Due to its strategic location, currencies from several countries began circulating in Puerto Rico and used as trade. The government often ordered the collection of these coins in exchange for exchange notes. The first of these took place in 1857, when a royal decree ordered the gathering of macuquina coins. These arrived to Puerto Rico in 1813, originally produced by Spain in Venezuela. Due to Spanish manufacture, the exchange notes issued for the macuquina featured a 12.5% discount, which left a significant deficit in the government's budget. A decade later, coins were brought from the Dominican Republic to Puerto Rico. Consequently, the distribution of foreign coins received authorization. In 1879, the circulation of Mexican silver was approved in government and official entities, eventually allowing public distribution in 1881. However, some saw an opportunity for profit in this and bought Mexican pesos outside of Puerto Rico before importing them, in the process gaining a profit of up to 40 centavos per peso. In 1884, a number of different coins were countermarked with a fleur-de-lis for circulation on Puerto Rico. Spanish 2, 4 and 8 reales, and 5 and 10 centimos, United States' 20 cents, quarters, halves and dollars were all countermarked and used until they were redeemed in 1894. By 1895, the coins circulating in Puerto Rico were mostly Mexican silver, creating a shortage of currency. To resolve this, Spain issued a Royal Decree stating that the Mexican coins were to be replaced by ones minted in Madrid, with special coins created exclusively for Puerto Rico. To execute this move, exchange notes in one-peso denomination were created. Once the exchange concluded in 1896, the provincial coin was already in circulation. Silver 20 centavos and 1 peso coins were introduced in 1895, followed in 1896 by silver 5, 10 and 40 centavos. The 1 peso coins bore the denomination as "1 PESO = 5 P.TAS". These exchanges heavily affected the government's economy. Some years later, Ceredo Millán a commercial firm in San Juan obtained some of the now-obsolete Exchange Notes, which were converted into souvenirs and offered as gifts to their clients.

Paragraph 19: Zamindar Narayana Pillai (Jandhyala Gaurinatha Sastry) has two daughters Prema & Tara and both learn dance since childhood. Especially Prema is fascinated to it for which Narayana Pillai constructs a theatre and affiliates dance teachers from all over the country. Nagabhushnam (V. K. Ramasamy) is the manager of Narayana Pillai who has two sons Ramakrishnan & Radhakrishnan. Once Ramu throws Prema from the staircase when she becomes a handicap. Knowing it, enraged Narayana Pillai guns on Ramu and he falls into the river. Right now, Narayana Pillai conceals himself, ahead, entrusting his property to Nagabhushnam. Exploiting the situation, Nagabhushnam grabs the authority leaving Prema & Tara as orphans. Years roll by, Prema (Savitri), by hard work studies and also takes care of Tara. Ramu (Gemini ganesh) returns as a huge burglar by the name Krishna. At present, he recognises everyone but hides his identity, acquainted with Prema and their relationship turns into love. Thereafter, Krishna steals a necklace from Nagabhusham and presents it to Prema but unfortunately, she was caught when Krishna affirms himself as a thief. At that moment, Prema loathes him and charges to discard from her life. Meanwhile, Radhakrishnan & Tara fall for each other, being cognizant to it, Nagabhushanam warns Prema and apart Gopal. By the time, Krishna releases rescue Tara from the suicide and assures to perform her marriage with Gopal. Parallelly, Krishna determines to relieve Prema from her disability, so, he picks up the help of his friend Rathnam and to raise the fund he again makes a robbery at Nagabhusham's house. At that point in time, Nagabhusham senses him as split-up son Ramu and gives a police complaint. Until, Prema becomes normal and repents, learning regarding Krishna's daring act. On the other side, Krishna plans to couple up Radhakrishnan & Tara when to seize him Police organises dance program of Prema which she too agrees, on a condition that Nagabhuashanam should quit the case on Krishna. Here wanderer Narayana Pillai also arrives to program and Krishna in disguise. After viewing it, Krishna leaps, successfully accomplishes the marriage of Radhakrishnan & Tara and surrenders himself. Just before, everyone lands at the venue when Krishna is recognised as Ramu by the tattoo on his arm. At last, Nagabhuashanam pleads pardon from Narayana Pillai and pays back his property which he delegates to Ramu. Finally, the movie ends on a happy note with the marriage of Ramu & Prema.

Paragraph 20: In a Greek tale translated by literary critic  into French with the title Les souliers de fer ("The Iron Shoes"), a poor fisherman has three daughters and earns his living by catching fish in the sea. One day, he cannot catch any fish, and stops by a mountain. He sighs heavily, and the rock opens up to reveal a giant man, who questions the man why was summoned. The fisherman, scared at the strange man, denies having summoned him. The giant, then, invites the fisherman in for a talk and tells him he will provide the man with money, in exchange for one of the man's daughters as his bride. The fisherman's youngest daughter, Maricoula, is given to the giant as wife, and lives with him, her staying at home and weaving and him hunting during the days. Meanwhile, Maricoula's elder sister, envying her cadette's fortune, asks her father to take her there for a visit. The fisherman sighs "O" before the mountain and the giant appears to take them in. Maricoula's elder sister goes to talk to her little sister about her husband, and questions the latter her husband's true name. Maricoula answers that it is "O", but her sister says this is not a name, and advises her to ask his name that same night after they leave. Marcoula asks the giant his true name, but he inquires if she is more interested in his life or in his name. The girl answers: "his name", and the giant slowly sinks into the ground, until he says his name is Constantino and he disappears. A voice suddenly tells her she must search for him wearing three pairs of iron shoes. Maricoula mourns her loss for a time and commissions from a smith the iron shoes. Maricoula wears down the first pair of shoes until she reaches the edge of a forest, where a toothless old woman lives. The old woman advises the girl to continue on her journey until she reaches the old woman's sister, an ogress, which will be weaving in her home. The old woman gives her a jar of honey and some figs for her to tease the ogress until the latter swears on Constantino's name not to eat Maricoula. The girl follows her orders and reaches the ogress's house by wearing down the second pair of iron shoes. The ogress swears not to devour the girl and takes her in, but secretly reneges on her oath and plots to kill her by setting impossible tasks. First, the ogress orders the girl to bake her bread, but leave half unbaked; make the bed and leave half unmade, and wash do half of the dishes. Maricoula cries over the task, when she hears a male voice asking her for a kiss. She declines the voice's offer, wanting to be devourd by the ogress than kissing anyone but her husband, then procceeds to fulfill the tasks on her own. The following day, the ogress orders the human girl to go to the ogress's sister's house and get from there a music box for the ogress's son's upcoming wedding. Maricoula hears the voice again (which the story explains it is Constantino's, testing his wife) offering to fulfill the task for her in exchange for a kiss, but the girl declines once again. Despite the refusal, the voice explains his aunt is an even fierce ogress, and advises Maricoula how to procceed: she is to trade the fodder of two animals (vine leaves for a horse, bone for a dog), spy on the window if the aunt is asleep with her eyes open, say a blessing over the door, get the box and escape. Maricoula follows the voice's warnings and brings back the box, despite the ogress's sister commanding the door, the dog and the horse to stop her. Lastly, the ogress forces Maricoula to hold candles on her fingers and between her toes all night to illuminate the ogress's son and his bride in their chambers. The girl sees that the ogress's son is her husband Constantino, and begins to cry. Constantino approaches her and asks for a kiss, but she would rather burn alive than kiss him. Then, the bride, "black as a Moor", says she kissed a shoemaker's behind for a spoonful of rice. On hearing this, Constantino takes the candles from Maricoula and places them on the false bride (who burns to death), kills his ogress mother and takes his human wife back to their mountain abode.

Paragraph 21: Zamindar Narayana Pillai (Jandhyala Gaurinatha Sastry) has two daughters Prema & Tara and both learn dance since childhood. Especially Prema is fascinated to it for which Narayana Pillai constructs a theatre and affiliates dance teachers from all over the country. Nagabhushnam (V. K. Ramasamy) is the manager of Narayana Pillai who has two sons Ramakrishnan & Radhakrishnan. Once Ramu throws Prema from the staircase when she becomes a handicap. Knowing it, enraged Narayana Pillai guns on Ramu and he falls into the river. Right now, Narayana Pillai conceals himself, ahead, entrusting his property to Nagabhushnam. Exploiting the situation, Nagabhushnam grabs the authority leaving Prema & Tara as orphans. Years roll by, Prema (Savitri), by hard work studies and also takes care of Tara. Ramu (Gemini ganesh) returns as a huge burglar by the name Krishna. At present, he recognises everyone but hides his identity, acquainted with Prema and their relationship turns into love. Thereafter, Krishna steals a necklace from Nagabhusham and presents it to Prema but unfortunately, she was caught when Krishna affirms himself as a thief. At that moment, Prema loathes him and charges to discard from her life. Meanwhile, Radhakrishnan & Tara fall for each other, being cognizant to it, Nagabhushanam warns Prema and apart Gopal. By the time, Krishna releases rescue Tara from the suicide and assures to perform her marriage with Gopal. Parallelly, Krishna determines to relieve Prema from her disability, so, he picks up the help of his friend Rathnam and to raise the fund he again makes a robbery at Nagabhusham's house. At that point in time, Nagabhusham senses him as split-up son Ramu and gives a police complaint. Until, Prema becomes normal and repents, learning regarding Krishna's daring act. On the other side, Krishna plans to couple up Radhakrishnan & Tara when to seize him Police organises dance program of Prema which she too agrees, on a condition that Nagabhuashanam should quit the case on Krishna. Here wanderer Narayana Pillai also arrives to program and Krishna in disguise. After viewing it, Krishna leaps, successfully accomplishes the marriage of Radhakrishnan & Tara and surrenders himself. Just before, everyone lands at the venue when Krishna is recognised as Ramu by the tattoo on his arm. At last, Nagabhuashanam pleads pardon from Narayana Pillai and pays back his property which he delegates to Ramu. Finally, the movie ends on a happy note with the marriage of Ramu & Prema.

Paragraph 22: In the decades that followed, a colonial strategy and technique to assert control and perpetuate power used by the French during their mandate rule of Lebanon was divide and rule. The establishment of the Ja'fari court in 1926, facilitated by the French as a "quasi-colonial institution", provided Shi'a Muslims with sectarian rights through the institutionalization of Shi’a Islam, and hence gave rise to political Shi’ism. The "variation in the institutionalization of social welfare across different sectarian communities forged and exacerbated social disparities". Additionally, with the standardization, codification and bureaucratization of Shi’a Islam, a Shi’i collective identity began to form and the Shi’i community started to "practice" sectarianism. "The French colonial state contributed to rendering the Shi‘i community in Jabal ‘Amil and Beirut more visible, more empowered, but also more sectarian, in ways that it had never quite been before." This fundamental transformation led by the French created a new political reality that paved the way for the "mobilization" and "radicalization" of the Shi’a community during the Lebanese civil war. Subsequently, the formation of the modern Lebanese nation-state in 1920 and its official independence in 1943 were founded on politicized sectarianism as the only form of governance and presumed egalitarianism between individual citizens and recognized sectarian groups.” Hence, “in many ways sectarian identification converged with personal status, or madhhab, whereby the state recognized one official personal status per sect.” Regarding the Shi’i sect it has to be noted that this group was not officially recognized under the Ottoman Empire, while “the expansion of sectarian rights under the French mandate laid the foundation for Shi’i citizens in the postcolonial state, which entailed the formation of Ja’fari shari’a courts.” However, so far, the main emphasis of the majority of research has been on the top-down sectarianism, whereby policies and institutionalization have formed the main aspect of research. What is often forgotten is the bottom-up approach towards sectarianism. Scholars like Linda Sayed and Nadya Sbaiti have studied sectarianism from this often neglected approach and have come to the conclusion that citizens themselves have had a more flexible understanding of this segregation of groups in their society. For instance, Linda Sayed shows that Shi’i citizens used the court-system, created by the French rulers, in a rather pragmatic way than in a rigid sectarian sense and Nadya Sbaiti shows that people used the school-system in the same pragmatic fashion, creating communities of knowledge. In other words, people’s choices regarding the education of their children was rather based on guaranteeing at least a basic education “in the hope of some incremental if not dramatic betterment. Their decisions often centered around this goal and evinced less concern with the allegedly ‘unique’ confessional-communal characteristics reflected by a given school.”

Paragraph 23: In the decades that followed, a colonial strategy and technique to assert control and perpetuate power used by the French during their mandate rule of Lebanon was divide and rule. The establishment of the Ja'fari court in 1926, facilitated by the French as a "quasi-colonial institution", provided Shi'a Muslims with sectarian rights through the institutionalization of Shi’a Islam, and hence gave rise to political Shi’ism. The "variation in the institutionalization of social welfare across different sectarian communities forged and exacerbated social disparities". Additionally, with the standardization, codification and bureaucratization of Shi’a Islam, a Shi’i collective identity began to form and the Shi’i community started to "practice" sectarianism. "The French colonial state contributed to rendering the Shi‘i community in Jabal ‘Amil and Beirut more visible, more empowered, but also more sectarian, in ways that it had never quite been before." This fundamental transformation led by the French created a new political reality that paved the way for the "mobilization" and "radicalization" of the Shi’a community during the Lebanese civil war. Subsequently, the formation of the modern Lebanese nation-state in 1920 and its official independence in 1943 were founded on politicized sectarianism as the only form of governance and presumed egalitarianism between individual citizens and recognized sectarian groups.” Hence, “in many ways sectarian identification converged with personal status, or madhhab, whereby the state recognized one official personal status per sect.” Regarding the Shi’i sect it has to be noted that this group was not officially recognized under the Ottoman Empire, while “the expansion of sectarian rights under the French mandate laid the foundation for Shi’i citizens in the postcolonial state, which entailed the formation of Ja’fari shari’a courts.” However, so far, the main emphasis of the majority of research has been on the top-down sectarianism, whereby policies and institutionalization have formed the main aspect of research. What is often forgotten is the bottom-up approach towards sectarianism. Scholars like Linda Sayed and Nadya Sbaiti have studied sectarianism from this often neglected approach and have come to the conclusion that citizens themselves have had a more flexible understanding of this segregation of groups in their society. For instance, Linda Sayed shows that Shi’i citizens used the court-system, created by the French rulers, in a rather pragmatic way than in a rigid sectarian sense and Nadya Sbaiti shows that people used the school-system in the same pragmatic fashion, creating communities of knowledge. In other words, people’s choices regarding the education of their children was rather based on guaranteeing at least a basic education “in the hope of some incremental if not dramatic betterment. Their decisions often centered around this goal and evinced less concern with the allegedly ‘unique’ confessional-communal characteristics reflected by a given school.”

Paragraph 24: No definite information is available on the precise geographical area of the Kamboja-Pala kingdom of Bengal. According to Irda Copper plate evidence, the Kamboja-Pala kingdom definitely comprised Varadhmana-Bhukti Mandala (modern Burdman division) and Dandabhukti Mandala within the Kamboja empire. The Dandabhukti division is believed to have comprised southern and south-western parts of Midnapore district as well as the lower parts of river Suvaranrekha in district Balasore. Evidence from Dinajpore Pillar Inscription attests that the Gauda country also formed parts of Kamboja-Pala kingdom. But as long as we do not include northern Ladha (Radha or W. Bengal) in Kamboja-Pala empire, the region does not constitute one viable political entity. Hence it appears likely that northern parts of Radha may also formed parts of Kamboja-Pala kingdom. Dr R. C. Majumdar says that Gauda and Radha both formed parts of Kamboja-Pala empire During second half of the 10th century, the Chandela ruler Yashovarman invaded the Pala kingdom. Vakpati, a courtier-poet, claims that he conquered Gauda and Mithila. It is also stated that Chandela chief Dhanga of Jejabhukti, the successor of Yashovarman, had invaded Radha towards the end of the 10th century. As a consequence, the Kamboja power in the north Bengal received a severe jolt. This political scenario enabled the Pala king Mahipala I to re-conquer Gauda from the Kambojas. The last king of the Kambojas was Dharamapala who continued to rule Dandabhukti in the first quarter of the 11th century. The Kamboja ruler Dharamapala of Dandabhukti was defeated by the south Indian Emperor Rajendra Chola I who invaded Bengal and Bihar in the 11th century. The Capital of the Kamboja Pala kingdom is stated to be Pryangu which has not been identified yet, though some scholars tend to identify the same with an old village known as Pingvani located in Garvet Thana.

Paragraph 25: Christian Orthodox names in the Ottoman register of 1520 that have a clear ethnic affiliation have been a subject of debate. Duka (1990) considers the lack of the Greek suffix  as strong indication that in that part of the athroponymy of the region there are "no traces of the presence of the influence of Greek". According to Demiraj (2008) a number of the anthroponyms such as Gjon, Gjin, Gjergj, Lekë and Pal are also attested in forms influenced by the Greek Orthodox Church: Jani, Jorgo, Aleks and Pavllo albeit lacking the characteristic Greek suffix  (as seen in  Janis, Jorgos etc.). He attributes the presence of these forms to the significant role of Greek Orthodox Church in southern Albania in general, particularly the area of Dropull. Demiraj hesitates to favour the possibility of an early Greek presence in the area based on historical indications and onomatological features and points out that further research is needed in this field. According to Kyriazis and Spyrou (2011), Demiraj's main weakness is his approach; ignoring the corresponding Greek literary evidence. Schmitt (2015) argues that Christian Orthodox names such as – using Duka's Albanian transliteration – Miho Papapetro, Jani Makrinudhi, Andria Makrinudhi, Miho Spathar in the village Bodrishtë, suggest the presence of a Greek-speaking population in the region. According to Schmitt, Greek name influence among Aromanian names was also strong as in the village Sotirë. Schmitt concluded that the onomatological evidence in most villages is mixed and as such an ethnic-national division can not be drawn; Duka's categorization does not provide clear divisions. According to him, the only conclusion that can be drawn from such data is that the settlements of Dropull were populated by Orthodox communities, while only Aromanian villages were noticeably separated under the context of Ottoman administration. Schmitt argues that only the ethno-national opposition since the late 19th century divided this community into national communities. Kyriazis (2022) argues that the absence of the suffix  does not show a lack of the Greek element, as this was quite typical in Ottoman records from areas that were undoubtedly Greek-speaking; this view is corroborated by the Ottomanist scholar Kostas Kamburidis (2013). Liço also disagrees, and says that Greek names in the genitive, accusative, and vocative cases don't have the suffix ; this suffix is only observed in the nominative case. Giakoumis says that in Greek the surnames are often given in the genitive case without the suffix ; especially in Epirus and in the provinces of Dropull and Pogon. Both Giakoumis and Liço add, that in Ottoman , such as this one, the names were given in response to the question 'whose household...' or 'how do you call him', and the interpreter answered in the genitive or accusative cases without the suffix . According to Liço, the eliding of the suffix  in Greek names, is further corroborated when we consider undoubtedly Greek surnames in the defter, that also lack it.

Paragraph 26: Balagopal (Suresh Gopi) is an alumnus and professor in a college. He is engaged to Anjali (Samyuktha Varma). Anjali is an heir to one of the royal families who owns a huge estate and bungalow in Ooty. Her father's brother tries to extort her. To help Anjali, Balagopal goes to Ooty. On the way, he meets a girl Rosy (Rajashree), who asks for a lift. On the way they get to know each other and become good friends after dropping her, when Balagopal sees a sweater left by Rosy. He goes back to give it in the home where he left her. There he realises that she was long dead. On coming back to the bungalow, he meets Rosy's ghost who was waiting for him there, she tell him her past, Rosy is a student in the same college as Balagopal, she has a huge crush on him, but never expresses it openly to him or meets him in person. She decides to express her desire to him after getting permission from her parents, but on the way she has an accident and dies. Balagopal sympathises with Rosy and treats her as a friend, Rosy even helps Balagopal when goons sent by Anjali's uncle attack him. It all changes when she realises that Balagopal is in love with Anjali, she becomes possessive of him. When Anjali and her family come to Ooty to stay with Balagopal, Rosy attempts multiple times to threaten her and  kill her. To find a solution, she approaches a priest in the church, he guides them to Father Rosario, who hails from the family of fabled exorcists. Father Rosario arrives and prevents many attacks of Rosy. He tries to talk to rosy in a prayer session, in that he realises that Rosy has denounced God and her powers are becoming evil. When he discusses it with another priest, Fr. Rosario learns that Rosy has not been baptised due to her father who was an atheist, it  was reason for Rosy's spirit to denounce God. When Rosy's father learns of his daughter's fate he accepts to undergo baptism for her benefit. Fr. Rosario plans to agitate Rosy bring out the evil in her so that when her body is baptised it dies. Fr. Rosario plans to conduct the marriage of both Anjali and Balagopal, during which Rosy attacks in full fury becoming a total evil spirit, so when baptised she retains her original calm form.

Paragraph 27: The Conwy Valley line () is a railway line in north-west Wales. It runs from Llandudno via Llandudno Junction () to Blaenau Ffestiniog, and was originally part of the London and North Western Railway, being opened in stages to 1879. The primary purpose of the line was to carry slate from the Ffestiniog quarries to a specially built quay at Deganwy for export by sea. The line also provided goods facilities for the market town of Llanrwst, and via the extensive facilities at Betws-y-Coed on the London to Holyhead A5 turnpike road it served many isolated communities in Snowdonia and also the developing tourist industry.

Paragraph 28: The Conwy Valley line () is a railway line in north-west Wales. It runs from Llandudno via Llandudno Junction () to Blaenau Ffestiniog, and was originally part of the London and North Western Railway, being opened in stages to 1879. The primary purpose of the line was to carry slate from the Ffestiniog quarries to a specially built quay at Deganwy for export by sea. The line also provided goods facilities for the market town of Llanrwst, and via the extensive facilities at Betws-y-Coed on the London to Holyhead A5 turnpike road it served many isolated communities in Snowdonia and also the developing tourist industry.

Answer: 16