HIV stands for human immunodeficiency virus.

If left untreated, HIV can lead to the disease AIDS (acquired

immunodeficiency syndrome).
AIDS stands for acquired immunodeficiency syndrome. AIDSis the final stage of HIV infection, and not everyone
who has HIV advances to this stage.

Traumatic brain injury (TBI) happens when a bump, blow, jolt, or other head injury causes damage to
the brain.
Cerebrovascular accident is the medical term for a stroke. A stroke is when blood flow to a part of your
brain is stopped either by a blockage or a rupture of a blood vessel. There are important signs of a
stroke that you should be aware of and watch out for.
Chronic diseases - such as heart disease, cancer, diabetes, stroke, and arthritis - are the leading causes
of disability and death
Many chronic diseases are linked to lifestyle choices that are within your own hands to change. Eating
nutritious foods, becoming more physically active and avoiding tobacco can help keep you from
developing many of these diseases and conditions. And, even if you already have diabetes, heart
disease, arthritis or another chronic condition, eating more healthful food and getting more exercise,
whether it's a brisk walk, a bike ride, a jog or a swim, can help you better manage your illness, avoid
complications and prolong your life.
A stem cell is a special kind of cell that has a unique capacity to renew itself and to give rise to
specialized cell types. Although most cells of the body, such as heart cells or skin cells, are committed
to conduct a specific function, a stem cell is uncommitted and remains uncommitted, until it receives a
signal to develop into a specialized cell.
The 12 books:
1. Koran - Muslims believe it is Allah, the source of Quran is Allah who revealed it to prophet
Muhammad.
Literally meaning "the recitation"; also romanized Qur'an or Koran) is the central religious text of Islam, which Muslims believe to be a
revelation from God
the Islamic sacred book, believed to be the word of God as dictated to Muhammad by the archangel Gabriel and written down in Arabic. The
Koran consists of 114 units of varying lengths, known as suras ; the first sura is said as part of the ritual prayer. These touch upon all aspects
of human existence, including matters of doctrine, social organization, and legislation.

2. Bible- the prophets of God. according to bible info, there were 40 authors or contributors who wrote
it in a span of 1500 years. Moses was the first one who wrote part of the scriptures while John was the
last.
The Bible has two main parts. The first part is called the Old Testament. The second part is the New Testament. The New
Testament contains 27 books. It begins with Matthew and ends with Revelation. These books were written by eight men.
These men wrote what God told them to write. The New Testament books were written in the Greek language. Later the New
Testament books were translated into other languages. The New Testament is divided into 4 major sections. These sections
are: The Gospels, History, Epistles, and Prophecy.

3. Iliad and Odyssey- Homer

The Iliad tells the story of the Greek struggle to rescue Helen, a Greek queen, from her Trojan captors. The Odyssey takes the fall of the city
of Troy as its starting point and crafts a new epic around the struggle of one of those Greek warriors, the hero Odysseus.

4. Mahabharata- Veda Vyasa

The Mahabharata or Mahbhrata is one of the two major Sanskrit epics of ancient India, the other being the Ramayana. The Mahabharata
is an epic narrative of the Kurukshetra War and the fates of the Kaurava and the Pandava princes.
SUMMARY
The innermost narrative kernel of the Mahabharata tells the story of two sets of paternal first cousins--the five sons of the deceased king
Pandu [pronounced PAAN-doo] (the five Pandavas [said as PAAN-da-va-s]) and the one hundred sons of blind King Dhritarashtra [Dhri-ta-

RAASH-tra] (the 100 hundred Dhartarashtras [Dhaar-ta-RAASH-tras])--who became bitter rivals, and opposed each other in war for
possession of the ancestral Bharata [BHAR-a-ta] kingdom with its capital in the "City of the Elephant," Hastinapura [HAAS-ti-na-pu-ra], on
the Ganga river in north central India. What is dramatically interesting within this simple opposition is the large number of individual agendas
the many characters pursue, and the numerous personal conflicts, ethical puzzles, subplots, and plot twists that give the story a strikingly
powerful development.
The five sons of Pandu were actually fathered by five Gods (sex was mortally dangerous for Pandu, because of a curse) and these heroes
were assisted throughout the story by various Gods, seers, and brahmins, including the seer Krishna Dvaipayana Vyasa [VYAA-sa] (who
later became the author of the epic poem telling the whole of this story), who was also their actual grandfather (he had engendered Pandu
and the blind Dhrtarastra upon their nominal father's widows in order to preserve the lineage). The one hundred Dhartarashtras, on the other
hand, had a grotesque, demonic birth, and are said more than once in the text to be human incarnations of the demons who are the
perpetual enemies of the Gods. The most dramatic figure of the entire Mahabharata, however, is Krishna Vasudeva [Vaa-su-DAY-va], who
was the supreme God Vishnu himself, descended to earth in human form to rescue Law, Good Deeds, Right, and Virtue (all of these words
refer to different aspects of "dharma"). Krishna Vasudeva was the cousin of both parties, but he was a friend and advisor to the Pandavas,
became the brother-in-law of Arjuna [AR-ju-na] Pandava, and served as Arjuna's mentor and charioteer in the great war. Krishna Vasudeva is
portrayed several times as eager to see the purgative war occur, and in many ways the Pandavas were his human instruments for fulfilling
that end.
The Dhartarashtra party behaved viciously and brutally toward the Pandavas in many ways, from the time of their early youth onward. Their
malice displayed itself most dramatically when they took advantage of the eldest Pandava, Yudhishthira [Yu-DHISH-thir-a] (who had by now
become the universal ruler of the land) in a game of dice: The Dhartarashtras 'won' all his brothers, himself, and even the Pandavas'
common wife Draupadi [DRAO-pa-dee] (who was an incarnation of the richness and productivity of the Goddess "Earthly-and-Royal
Splendor," Shri [Shree]); they humiliated all the Pandavas and physically abused Draupadi; they drove the Pandava party into the wilderness
for twelve years, and the twelve years had to be followed by the Pandavas' living somewhere in society, in disguise, without being discovered
for one more year.
The Pandavas fulfilled their part of that bargain, but the villainous leader of the Dhartarashtra party, Duryodhana [Dur-YODH-ana], was
unwilling to restore the Pandavas to their half of the kingdom when the thirteen years had expired. Both sides then called upon their many
allies and two large armies arrayed themselves on 'Kuru's Field' (Kuru was one of the eponymous ancestors of the clan), eleven divisions in
the army of Duryodhana against seven divisions for Yudhishthira. Much of the action in the Mahabharata is accompanied by discussion and
debate among various interested parties, and the most famous sermon of all time, Krishna Vasudeva's ethical lecture and demonstration of
his divinity to his charge Arjuna (the justly famous Bhagavad Gita [BHU-gu-vud GEE-ta]) occurred in the Mahabharata just prior to the
commencement of the hostilities of the war. Several of the important ethical and theological themes of the Mahabharata are tied together in
this sermon, and this "Song of the Blessed One" has exerted much the same sort of powerful and far-reaching influence in Indian Civilization
that the New Testament has in Christendom. The Pandavas won the eighteen day battle, but it was a victory that deeply troubled all except
those who were able to understand things on the divine level (chiefly Krishna, Vyasa, and Bhishma [BHEESH-ma], the Bharata patriarch who
was emblematic of the virtues of the era now passing away). The Pandavas' five sons by Draupadi, as well as Bhimasena [BHEE-ma-SAYna] Pandava's and Arjuna Pandava's two sons by two other mothers (respectively, the young warriors Ghatotkaca [Ghat-OT-ka-cha] and
Abhimanyu [A-bhi-MUN-you ("mun" rhymes with "nun")]), were all tragic victims in the war. Worse perhaps, the Pandava victory was won by
the Pandavas slaying, in succession, four men who were quasi-fathers to them: Bhishma, their teacher Drona [DROE-na], Karna [KAR-na]
(who was, though none of the Pandavas knew it, the first born, pre-marital, son of their mother), and their maternal uncle Shalya (all four of
these men were, in succession, 'supreme commander' of Duryodhana's army during the war). Equally troubling was the fact that the killing of
the first three of these 'fathers,' and of some other enemy warriors as well, was accomplished only through 'crooked stratagems'
(jihmopayas), most of which were suggested by Krishna Vasudeva as absolutely required by the circumstances.
The ethical gaps were not resolved to anyone's satisfaction on the surface of the narrative and the aftermath of the war was dominated by a
sense of horror and malaise. Yudhishthira alone was terribly troubled, but his sense of the war's wrongfulness persisted to the end of the
text, in spite of the fact that everyone else, from his wife to Krishna Vasudeva, told him the war was right and good; in spite of the fact that
the dying patriarch Bhishma lectured him at length on all aspects of the Good Law (the Duties and Responsibilities of Kings, which have
rightful violence at their center; the ambiguities of Righteousness in abnormal circumstances; and the absolute perspective of a beatitude
that ultimately transcends the oppositions of good versus bad, right versus wrong, pleasant versus unpleasant, etc.); in spite of the fact that
he performed a grand Horse Sacrifice as expiation for the putative wrong of the war. These debates and instructions and the account of this
Horse Sacrifice are told at some length after the massive and grotesque narrative of the battle; they form a deliberate tale of pacification
(prashamana, shanti) that aims to neutralize the inevitable miasma of the war.

In the years that follow the war Dhritarashtra and his queen Gandhari [Gaan-DHAAR-ee], and Kunti [Koon-tee], the mother of the Pandavas,
lived a life of asceticism in a forest retreat and died with yogic calm in a forest fire. Krishna Vasudeva and his always unruly clan slaughtered
each other in a drunken brawl thirty-six years after the war, and Krishna's soul dissolved back into the Supreme God Vishnu (Krishna had
been born when a part of Vishnu took birth in the womb of Krishna's mother). When they learned of this, the Pandavas believed it time for
them to leave this world too and they embarked upon the 'Great Journey,' which involved walking north toward the polar mountain, that is
toward the heavenly worlds, until one's body dropped dead. One by one Draupadi and the younger Pandavas died along the way until
Yudhishthira was left alone with a dog that had followed him all the way. Yudhishthira made it to the gate of heaven and there refused the
order to drive the dog back, at which point the dog was revealed to be an incarnate form of the God Dharma (the God who was
Yudhishthira's actual, physical father), who was there to test Yudhishthira's virtue. Once in heaven Yudhishthira faced one final test of his
virtue: He saw only the Dhartarashtras in heaven, and he was told that his brothers were in hell. He insisted on joining his brothers in hell, if
that be the case! It was then revealed that they were really in heaven, that this illusion had been one final test for him. So ends the
Mahabharata!

5. Canterbury tales- Geoffrey Chaucer

It is the story of a group of thirty people who travel as pilgrims to Canterbury.
Summary
In April, with the beginning of spring, people of varying social classes come from all over England to gather at the Tabard
Inn in preparation for a pilgrimage to Canterbury to receive the blessings of St. Thomas Becket, the English martyr.
Chaucer himself is one of the pilgrims. That evening, the Host of the Tabard Inn suggests that each member of the group
tell tales on the way to and from Canterbury in order to make the time pass more pleasantly. The person who tells the best
story will be awarded an elegant dinner at the end of the trip. The Host decides to accompany the party on its pilgrimage
and appoints himself as the judge of the best tale.
Shortly after their departure the day, the pilgrims draw straws. The Knight, who draws the shortest straw, agrees to tell the
first story a noble story about knights and honor and love. When the Knight finishes his story, the Host calls upon the
Monk. The drunken Miller, however, insists that it is his turn, and he proceeds to tell a story about a stupid carpenter. At the
end of his story, everyone roars with laughter except the Reeve, who had once been a carpenter. To get back at the
Miller, the Reeve tells a lowbrow story about a cheating miller. At the end of The Reeve's Tale, the Cook, Roger, promises to
tell a true story, but he doesn't complete his tale.
By now, the first day is rapidly passing, and the Host hurries the pilgrims to get on with their tales. Using the best legalese
that he knows, he calls upon the Man of Law for the next tale. The Man of Law proceeds to tell the tale of Constancy. The
Host is very pleased with the tale and asks the Parson to relate another one just as good. The Parson declines, however,
and rebukes the Host for swearing and ridiculing him (the Parson). The Shipman breaks in and tells a lively story to make
up for so much moralizing.
The Wife of Bath is the next to tell a story, and she begins by claiming that happy marriages occur only when a wife has
sovereignty over her husband. When the Wife of Bath finishes her story, the Friar offers his own tale about a summoner.
The Host, however, always the peacekeeper, admonishes the Friar to let the Summoner alone. The Summoner interrupts
and says the Friar can do as he likes and will be repaid with a tale about a friar. Nevertheless, the Friar's tale about a
summoner makes the Summoner so angry that he tells an obscene story about the fate of all friars and then continues with
an obscene tale about one friar in particular.
After the Friar and Summoner finish their insulting stories about each other, the Host turns to the Clerk and asks for a lively
tale. The Clerk tells a story about Griselda and her patience a story that depicts the exact opposite of The Wife of Bath's
Tale. The Merchant comments that he has no wife as patient and sweet as Griselda and tells of tale of a young wife who
cheats on her old husband. After the Merchant's tale, the Host requests another tale about love and turns to the Squire,
who begins a tale of supernatural events. He does not finish, however, because the Franklin interrupts him to compliment
the Squire on his eloquence and gentility. The Host, interested only get in getting the next story told, commands the
Franklin to begin his tale, which he does. The Franklin tells of a happy marriage.
Then the Physician offers his tale of the tragic woe of a father and daughter a story that upsets the Host so much that he
requests a merry tale from the Pardoner. The Pardoner tells a tale in which he proves that, even though he is not a moral
man, he can tell a moral tale. At the end of the tale, the Pardoner invites the pilgrims to buy relics and pardons from him
and suggests that the Host should begin because he is the most sinful. This comment infuriates the Host; the Knight
intercedes between the Host and the Pardoner and restores peace.
The pilgrims then hear a story by the Prioress about a young martyr. After the seriousness of this tale, the Host turns to
Chaucer and asks him for something to liven up the group. Chaucer begins a story about Sir Topas but is soon interrupted
by the Host, who exclaims that he is tired of the jingling rhymes and wants Chaucer to tell a little something in prose.
Chaucer complies with the boring story of Melibee.
After the tale of Melibee, the Host turns to the merry Monk and demands a story that he confidently expects to be a jovial
and happy tale. Instead, the Monk relates a series of tales in which tragedy befalls everyone. The Knight joins in with the
Host in proclaiming that the Monk's tales are too much to bear and requests a merry tale. But the Monk refuses, and the
Host turns to the Nun's Priest and calls for a tale. Thus the Nun's Priest relates the tale of the barnyard rooster,
Chaunticleer, his lady, and a fox. The Second Nun then offers a tale that befits her station a retelling of the events in the

life of St. Cecilia.

Suddenly, two men approach the pilgrims. One is a canon; the other his yeoman (servant). The Host welcomes them and
asks whether either has a tale to tell. The Canon's Yeoman answers that his master has many strange tales filled with mirth
and laughter, yet when he begins to tell of their life and actions, the Canon slips away embarrassed and frightened.
As the party nears Canterbury, the Host demands a story from the Manciple, who tells of a white crow that can sing and
talk. Finally, the Host turns to the last of the group, the Parson, and bids him to tell his tale. The Parson agrees and
proceeds with a sermon. The Tales end with Chaucer's retraction.

6. Uncle Tom;s Cabin- Harriet Stowe

Uncle Tom is a martyr, not a sell-out. His devotion to his fellow slaves is so unshakable that
he sacrifices a chance for freedom and, ultimately, his life to help them.
7. Divine Comedy- Dante Alighieri
8. El Cid Campeador- Jose Luis Corral
9. song of roland- said to be turoldus. but still uncertain.
10. Aklat ng mga patay or book of the dead - thoth
11. aklat ng mga araw- confucius (?) not certain pero pagsearch naku mauy nigawas
12. isang libu't isang gabi- with uncertain date and authorship since it was orally handed down.