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Kaspar Hauser

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Kaspar Hauser
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<h5 style="text-align: center;">Kaspar Hauser</h5> <a href="http://initiativeforanthroposophy.org/wp-content/uploads/2014/01/Hauser_Kreul.jpg"><img class="aligncenter wp-image-2426" src="http://initiativeforanthroposophy.org/wp-content/uploads/2014/01/Hauser_Kreul-228x300.jpg" alt="LEAD Technologies Inc. V1.01" width="207" height="272" /></a> <p style="text-align: left;"><em>In the complete works of Rudolf Steiner (GA) there are only two lectures that include direct reference to the individuality and mystery of Kaspar Hauser:</em></p> <strong><a href="http://wn.rsarchive.org/Lectures/GA104/English/APC1958/ApoJon_index.html">GA 104</a> – <a href="http://wn.rsarchive.org/Lectures/GA104/English/APC1958/19080617p01.html">Nuremberg, 17 June 1908</a>.</strong> <blockquote>In an earlier age memory was far more developed than it is now. With the growth of the intellect in mankind, memory has stepped essentially into the background. If one uses some measure of practical observation one can recognize that what Spiritual Science relates is not said without foundation. People might assert that if that were true about memory, then a person remaining backward in development by some accident, should be backward least of all in memory. It could also be claimed that if intellectuality were fostered in a person artificially kept back, then his memory would suffer. Here in this city a characteristic case of this very nature is to be found. Professor Daumer, whom one must hold in the highest esteem, observed this case very thoroughly. It was the case of that human being, so enigmatic for many people, who was once placed into this city in a mysterious way, and who in just as mysterious a way met his death in Ansbach. An author, in order to indicate the mystery of his life, wrote that as he was carried out to burial the sun was setting on the one horizon and the moon was rising on the other. I speak, as you know, of Kaspar Hauser. If you disregard all the pros and cons that have been asserted, if you look only at what has been fully verified, you will know that this foundling — who was one day simply there in the street, and who since he did not know whence he came, was called the Child of Europe — could neither read nor write when he was found. At an age of twenty years he possessed nothing of what is gained through the intellect but he had a remarkable memory. As they began to instruct him, as logic entered his soul, his memory disappeared. This transition in consciousness was accompanied by something else. He possessed at first an incredible, an entirely inborn truthfulness and it was precisely in this truthfulness that he went more and more astray. The more he nibbled, so to say, at intellectuality, the more it vanished. There would be many things to study were we to enter deeply into this human soul which had been artificially held back. It is not difficult for the student of Spiritual Science to credit the popular tradition, so unacceptable to the learned people of to-day, which relates that while Kaspar Hauser still knew nothing, while he still had no idea that there were beings besides himself of different form, he exercised a remarkable effect upon quite savage creatures. Savage animals humbled themselves and became mild, something streamed from him that made such beasts gentle, although they savagely attacked anyone else. We could in fact penetrate deeply into the soul of this remarkable personality, so enigmatic to many, and you would see how things that cannot be explained from ordinary life are led back through Spiritual Science to spiritual facts. Such facts cannot be learnt by speculation but only by spiritual observation, though they are comprehensible to an unbiased and logical thinking. <p style="text-align: right;"><strong><a href="http://wn.rsarchive.org/Lectures/GA104/English/APC1958/19080617p01.html">Nuremberg, 17 June 1908</a></strong></p> </blockquote> <p style="text-align: left;"><strong><a href="http://wn.rsarchive.org/Lectures/GA222/English/SBC1972/DrvFrc_index.html">GA 222</a> – <a href="http://wn.rsarchive.org/Lectures/GA222/English/SBC1972/19230323p01.html">Dornach, 23 March 1923</a>.</strong></p> <blockquote>In this second post-Atlantean epoch — strange though it seems, it was so — great importance was attached to whether a human being was born during fine weather, whether he was born by night or by day, during the winter or the summer. There was nothing resembling intellectual reasoning but men had the feeling: whatever heavenly constellation is approved by the Gods, whether fine weather or blizzard, whether day or night, when they send a human being down to the Earth, this constellation gives expression to their Thoughts, to their divine Thoughts. And if a child was born perhaps during a storm or during some other unusual weather conditions, that was regarded by the laity as the expression of the divine Thought allocated to the child. This was so among the laity. Among the priesthood, which in turn was dependent on the Mysteries, and kept the official register, so to speak, of the births — but this is not to be understood in the modern bureaucratic sense — these aspects of weather, time of day, season of the year and so forth, indicated under what conditions the divine Thought was allocated to a human being. This was in the second post-Atlantean epoch, the ancient Persian epoch. Very little of this has persisted into our own time. Nowadays something extremely boring is suggested if it is said that a person talks about the weather. It is considered derogatory to say of anyone nowadays that he is a bore, he can talk of nothing but the weather. — In the days of ancient Persia such a remark would not have been understood ; it was someone who had nothing interesting to say about the weather who would have been regarded as exceedingly boring! And in point of fact it is true that we have lifted ourselves right out of the natural environment if no connection can be felt between human life and meteorological phenomena. In the ancient Persian epoch an intense feeling of participation in the cosmic environment expressed itself in the fact that men thought of events — and the birth of a human being was an important event — in connection with what was taking place in the Universe. It would be a definite advance if men — they need not merely talk about the weather being good or bad, for that is very abstract — if men were again to reach the stage of not forgetting, when they are relating some incident, to say what kind of weather was experienced, what natural phenomena were connected with it. It is extremely interesting when, here or there, striking phenomena are still mentioned, as, for instance was the case in connection with the death of Kaspar Hauser. Because it was a striking phenomenon, mention is made of the fact that the sun was setting on the one side while the moon was rising on the other, and so forth. And so we can come to understand human nature as it was in the second post-Atlantean epoch. <p style="text-align: right;"><strong><a href="http://wn.rsarchive.org/Lectures/GA222/English/SBC1972/19230323p01.html">Dornach, 23 March 1923</a></strong></p> </blockquote> <p style="text-align: center;"> * * *</p> <em>However, other records are extant. These have been gathered up in the first Appendix of the book <a href="http://www.templelodge.com/pages/viewbook.php?isbn_in=9781906999346">'Kaspar Hauser - The Struggle for the Spirit' by Peter Tradowsky</a>. The quotes are organized into those which can be sorted chronologically, those which are undated and those whose origins cannot confirmed.</em> <strong>1. 1905/1906</strong> <p style="padding-left: 30px;"><strong>Conversation with Frau Rissmann in Nuremberg provided by Rudolf Rissmann.</strong></p> <blockquote>‘Some years previously Rudolf Steiner said to my mother that Kaspar Hauser was a “stray Atlantean”. My mother often told me this as we passed by Daumer's house.’ <p style="text-align: right;">Rudolf Rissmann, 'Rudolf Steiner at the beginning of the century'</p> </blockquote> <p style="text-align: left; padding-left: 30px;"><strong>Karl Heyer, <em>Kaspar Hauser und das Schicksal Milleleuropas (Kaspar Hauser and the destiny of CentralEurope).</em></strong></p> <blockquote>‘According to a well-authenticated source Kaspar Hauser was described by Rudolf Steiner as a <em>“stray Atlantean”. </em>That happened in about 1905/6 in reply to a question by a Nuremberg citizen, whose parents were close friends of Professor Daumer. In Rudolf Steiner’s reply – apart from what it otherwise conveys – is at least the assumption that Kaspar Hauser displayed characteristics akin to those of the Atlanteans. That also includes his strong faculty of memory.’<em> </em> <p style="text-align: right;">Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas</em></p> </blockquote> <strong>2. 1908</strong> <p style="padding-left: 30px;"><strong>Lecture of 17 June in Nuremberg (see alternate translation of the same lecture above).</strong></p> <blockquote>‘Whoever observes the world from a more or less practical point of view today is still able to recognize that what is said by spiritual science is not a mere figment of imagination. If that were the case, one could then say that human beings who are retarded at the present day owing to some chance happening would be least affected in their memory. One would also have to show that if the attempt were made to train the intellect of such a person who had been artificially held back in his development, his memory would suffer as a consequence. Here in this very town a characteristic case of this kind can be observed. ‘This case, so enigmatic for many people, of a person who was brought to this city in such a mysterious fashion and who met his death in an equally mysterious way in Ansbach and about whom a writer, indicating the enigma of his life, says that he was carried to his grave as the sun was sinking on the one horizon and the moon was rising on the other; this case was observed closely by Professor Daumer, who cannot be praised highly enough. You know that I am referring to Kaspar Hauser. If you ignore all the pros and cons which have been raised in connection with this case; if you only consider those facts which have been established beyond doubt, you will be aware of the fact that this foundling, who simply appeared on the streets one day, who, because no one knew whence he had come, unable to read or count when he was discovered, was called “the Child of Europe”. ‘At the age of 20 this youth possessed nothing derived from the intellect, but, strangely enough, he had a wonderful memory. When his education was begun, when logic was implanted in his soul, his memory disappeared. This change in his consciousness was connected with something else. He possessed an inconceivably pure and natural sense for truth and it was just in respect of this sense for truth that he became ever more confused. The more he was allowed to nibble at intellectuality, the more his sense for truth receded. ‘There would be much to study by immersing ourselves in this artificially retarded soul. The tradition which is current among the people in general, but is rejected by erudite folk, that Kaspar Hauser could exert a remarkable influence on rabid animals while he was in a state of complete ignorance and unaware that there were also other beings different from himself, is an acceptable fact to those who base their views on spiritual science. Wild animals cowered and became quite tame. Something exuded from him that caused such a wild animal, which attacked all other animals, to become calm. As was said earlier: on account of a case such as this which can be understood by spiritual science, we are able to penetrate deeply into the soul of this remarkable- and for many inscrutable- personality, and such a case may be envisaged by us that shows how everything which cannot be explained in everyday life can be traced by spiritual science to spiritual facts. It is clear that such spiritual facts cannot be gained by means of speculation, but only through spiritual observation, nevertheless they are understandable to comprehensive and logical thinking.’ <p style="text-align: right;">(Public lecture in connection with the cycle of lectures about the Apocalypse of St. John, GA 104.)</p> </blockquote> <strong>3. 1916</strong> <p style="padding-left: 30px;"><strong>November in Dornach- notes by Count Ludwig Polzer-Hoditz.</strong></p> <blockquote>'Those circles which conceal everything and today still try to conceal what happened in connection with Kaspar Hauser's destiny, are those members of western Lodges and Jesuits who have worked together in their leading organizations for more than 150 years, but demonstrably since January 1802. The latter, therefore, do not want to have exposed what they have staged as an experiment, as an elaborate attempt to separate the individual in question from his mission and to hold him in a twilight zone, not completely spirit and not altogether a man on earth, but diverted from his mission and kept as though in spiritual exile; that is to say, to build a body, but not be able to take hold of it as an individual ego. This experiment, however, did not succeed and that is the reason why Kaspar Hauser had to die. The people concerned were forced to experience that their experiment achieved just that which they had tried to avoid: the awakening of the individuality, yes, even that he became conscious of reincarnation and karma. But that was just what should not have been. South Germany should have become the new Grail-Castle of the new Knights of the Grail and the cradle of future events. The spiritual ground had been well prepared by all those personalities whom we know of as Goethe, Schiller, Holderlin, Herder and others. Kaspar Hauser was to have gathered around him, as it were, all that existed in this spiritual ground thus prepared. But that was not wanted by those circles (the western Lodges and the Jesuits). They could not tolerate a centre that was awakening to consciousness if they were not to relinquish their power and designs for power. A spirit such as Goethe's frightened them. Napoleon forced them to unite and form a league for the aspired-to world domination in the sphere of ideology and commerce. Napoleon had already thwarted their effort; it was he who fundamentally forced the two currents into union. From that time onwards the tasks allotted to each were clearly circumscribed. But for that their clearly defined goal of world domination became all the more effective. The ideological and spiritual affairs were given exclusively into the hands of the Jesuits; the commercial ones into the hands of the Anglo-American Lodges of the West. These plans, however, will lead to ever more tragic catastrophes, because none of them take human development into account. What was intended to happen through Kaspar Hauser was overthrown by mankind. On these “planned” ruins the black-and white principle gained ascendancy. The black-and-white principle, however, is something constructed, something exclusive. This is also the tragedy of Bismarck himself, who was quite well able to construct the model for a Federal State, the constructive idea of a true Central Federation, but could not supply the supporting idea, that which would have made a state construction of this kind appear necessary and justified. It was that which Bismarck was seeking in Frankfurt, too, the Goethean spirit, that which could have developed in the region of southern Germany through Kaspar Hauser but did not come about. It was in Frankfurt, actually, where Bismarck encountered the principle of black-and-white and all that then bound him to the King of Prussia. It was from then on that the era of' the lawyer began, but politics is not a legal problem.' <p style="text-align: right;">Notes by Count Ludwig Polzer-Hoditz. November 1916</p> </blockquote> <strong>4. 1923</strong> <p style="padding-left: 30px;"><strong>Lecture of 23 March in Dornach (same as lecture above).</strong></p> <blockquote>‘In this second post-Atlantean epoch — strange though it may seem, it was so — great importance was attached to whether a human being was born during fine weather, whether he was born by night or by day, during winter or in summer. There was nothing resembling intellectual reasoning but people had the feeling: whatever heavenly constellation is approved by the Gods, whether fine weather or blizzard, whether day or night, when they send a human being down to the earth, this constellation gives expression to their thoughts, to their Divine Thoughts. And if a child is born perhaps during a thunderstorm or during some other unusual weather conditions, that was regarded by the laity as the expression of the Divine Thought allocated to the child. ‘This was so among the laity. Among the members of the priesthood, who in turn were dependent on the Mysteries and kept the official register, so to speak, of the births – but this is not to be understood in the modern bureaucratic sense – these aspects of weather, time of day, season of the year and so forth, indicated under what conditions the Divine Thought was allocated to a human being. This was in the second post-Atlantean epoch, the Ancient Persian epoch. ‘Very little of this has persisted into our time. Nowadays something extremely boring is suggested if it is said that a person talks about the weather. It is considered derogatory to say of anyone nowadays that he is a bore, he can talk of nothing but the weather. In the days of Ancient Persia such a remark would not have been understood; it was someone who had nothing interesting to say about the weather who would have been regarded as extremely boring! And in point of fact it is true that we have lifted ourselves right out of the natural environment if no connection can be felt between human life and meteorological phenomena. In the Ancient Persian epoch an intense feeling of participation in the cosmic environment expressed itself in the fact that people thought of events- and the birth of a human being was an important event- in connection with what was taking place in the universe. ‘It would be a definite advance if people — they need not merely talk about the weather being good or bad, for that is very abstract — people were again to reach the stage of not forgetting, when they are relating some incident, to say what kind of weather was experienced, what natural phenomena were connected with it. ‘It is extremely interesting when, here or there, striking phenomena are still mentioned, as, for instance, was the case in connection with the death of Kaspar Hauser. Because it was a striking phenomenon, mention is made of the fact that the sun was setting on the one side while the moon was rising on the other, and so forth. And so we can come to understand human nature as it was in the second post-Atlantean epoch.’ <p style="text-align: right;">(Driving force of Spiritual powers in World History.)</p> </blockquote> <strong>5. 1924</strong> <p style="padding-left: 30px;"><em><strong>Countess Johanna Keyserlingk, </strong><em><strong>Zwiill Tage in Kobenvitz (Twelve days in Koberwitz).</strong></em></em><em> </em></p> <blockquote>‘Another statement which later occupied my mind a great deal was the following: Herr Winkler had asked Rudolf Steiner if he could tell him anything about the previous incarnation of Caspar Hauser. Rudolf Steiner gave the answer on the following day. He had made spiritual investigations at Caspar Hauser's birthplace and at the place where he was murdered, but he had not been able to find either a previous or a subsequent incarnation. In this case we are dealing with a higher being, who had a special mission on the Earth.’ <p style="text-align: right;"> Countess Johanna Keyserlingk, <em>Zwcilf Tage in Koberwitz, 1924</em></p> </blockquote> <p style="padding-left: 30px;"><strong>Karl Heyer, <em>Kaspar Hauser und das Schicksal Milleleuropas.</em></strong></p> <blockquote>‘To this is added a further very important statement by Rudolf Steiner, the authenticity of which is beyond doubt according to all information at my disposal; namely: In the year 1924 Rudolf Steiner was approached by someone who asked him about the destiny of Kaspar Hauser and was given the answer by Rudolf Steiner – on the next <em>day </em>– <em>that he had not been able to discover a previous incarnation of Kaspar Hauser.</em>’ <p style="text-align: right;">Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas</em></p> </blockquote> <strong>6. 1925</strong> <p style="padding-left: 30px;"><strong>3 March in Dornach- notes by Count Ludwig Polzer-Hoditz.</strong></p> <blockquote>'But always remember this: the Jesuits have deprived humanity of religiosity, of devotion; they are identical with the power of the Roman state. The battle – that is to say the sin against the Holy Spirit – is the power by which they enforce their supremacy. It is the only sin about which the scriptures say it cannot be forgiven. Yet, still the spirit cannot be entirely eradicated, but only a few people will carry it over into the future ... the battle directed against the spirit has always and will always lie at the back of all outward events.' <p style="text-align: right;">Notes by Count Ludwig Polzer-Hoditz, 3 March 1925 in Dornach</p> </blockquote> <strong>7. 1925</strong> <p style="padding-left: 30px;"><strong>3 March in Dornach- notes by Count Ludwig Polzer-Hoditz.</strong></p> <blockquote>‘Then we spoke about the aims of Catholic and western Lodges and with deep seriousness Rudolf Steiner stressed the fact that there are three tasks to be solved of especial importance for the future: 1. The question about the two Johns. 2. The identity of Demetrius. 3. The origin of Kaspar Hauser. In all these problems it is especially significant that one's gaze is not directed towards the death of the subject, but towards the birth. Whence did they come and what was their task? The individuality that hid behind the veil of Kaspar Hauser is a being which has worked inspiringly into the Rosicrucian connection from the very start and then was incarnated on 29 September 1812 as the son of the Grand Duke Karl of Baden and his wife Stephanie de Beauharnais. Kaspar Hauser had an important mission of esoteric Christianity to fulfil. It is immaterial who Demetrius was, who Kaspar Hauser was, because a question of this sort diverts attention away from the actual happening. It is not a question of who Demetrius was, who Kaspar Hauser was, but of what was to have been achieved by them. One should occupy oneself with the question as to what was to have been brought about through them, for by such a direction of investigation we shall always gain the key to an understanding of many problems.’ <p style="text-align: right;">Notes by Count Ludwig Polzer-Hoditz, 3 March 1925 in Dornach</p> </blockquote> <strong>Undated references:</strong> <strong>8. Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas.</em></strong> <blockquote>‘Of especial importance is what Fuhrmann reported about the way Kaspar Hauser accepted the mystery of the doctrine of forgiveness and other such doctrines (in contrast to what Feuerbach expected): “It is just in this connection that Kaspar Hauser expressed the greatest, the most elevated, feeling, it was just in this that he showed an emotion and zeal which moved all who saw him- as it did me- to astonishment and wonder. His tears flowed copiously by the recounting of the story of Jesus, his words and gestures expressed the deepest reverence, the holiest admiration for the suffering of the Saviour” ... ‘These last reports by Pastor Fuhrmann are in agreement with an alleged statement of Rudolf Steiner which we would otherwise have left unmentioned because it has not been definitely confirmed, had not the statements of Pastor Fuhrmann appeared to uphold it from a certain point of view. Rudolf Steiner is reported to have said: Alongside Christian Rosenkreutz, Kaspar Hauser is the one who had the greatest understanding for the suffering of Christ.’ <p style="text-align: right;">Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas</em></p> </blockquote> <strong>9. Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas.</em></strong> <blockquote>‘The dimensions in which Rudolf Steiner envisaged the figure of Kaspar Hauser is expressed in his (well-authenticated) remark: “If Kaspar Hauser had not lived and died as he did, then the contact between the earth and the heavenly world would have been completely severed.” It is a word which reveals further grand prospects, hinting at a positive reverse argument to what happened to Kaspar Hauser. It makes us think of the greatest event of earth evolution when we compare it with this small event.’ <p style="text-align: right;">Karl Heyer, <em>Kaspar Hauser und das Schicksal Mitteleuropas</em></p> </blockquote> <strong><em>Unconfirmed references: </em></strong> <em>Text in in the book by Tradowsky states:</em> "There are two statements by Rudolf Steiner that have not been confirmed up till now, the contents of which, however, can be held to be reliable:" <strong>10. Reincarnation.</strong> <blockquote>If Kaspar Hauser had been murdered as a child, he would have been able to reincarnate rapidly. The perpetrators acted in accordance with a knowledge of this fact. It is <em>one </em>of the reasons for the treatment to which they subjected him. The content of this statement is supported by similar references which he made. In this connection he once revealed to a Munich couple the surprising fact that a very young baby they had lost would be reincarnated in their family within a year. The basic underlying anthropological law about this states that a child entering life with a web of destiny covering a whole long lifetime on earth is able to build a new second body if the first one is destroyed or proves to be unable to survive. The second body does not necessarily have to develop within the same family.</blockquote> <strong>11. 'Angel'.</strong> <blockquote>In the circle of the priests of the Christian Community Rudolf Steiner is said to have reported in connection with the Theological Course in Dornach in September 1924 that Kaspar Hauser was an angelic being. It has been explained in Chapter 5 how this remark is to be understood.</blockquote> <strong>12. Quotation from Jakob Wassermann, <em>Caspar Hauser.</em></strong> <blockquote>The citation in Wassermann’s novel to which Rudolf Steiner refers in both his lectures about Kaspar Hauser ( 17 June 1908 and 23 March 1923) is as follows: ‘He was buried two days later. It was the afternoon and the sky was a cloudless blue. The whole town [Ansbach] was stirring. A famous contemporary who called Caspar Hauser “The Child of Europe” relates that on that occasion both moon and sun were in the sky at the same time, the former in the East, the latter in the West, and that both heavenly bodies gleamed with the same pale light.’ Karl Heyer comments on this citation: ‘If the “famous contemporary” introduced by Wassermann really existed or was a poetic invention of his, and who that person might be, I was unable to ascertain. According to my enquiries it would seem that the latter is the more likely conclusion. That particular constellation of sun and moon at the time of the burial could in any case not have been visible, for the funeral took place on the morning of 20 December (that is to say not two, but three days after Kaspar Hauser's death on 17 December). That has been expressly confirmed in a report of the Town Magistrate of Ansbach, 22 December 1933. Further to that, however, as I have been assured; neither sun nor moon could have had the indicated position either on the day of the fatal wounding (14 December) or on the death day (17 December) or at any time during the days of the funeral , because it was only on 26 December that full moon took place. The question then is certainly of no special significance if the position of the heavenly bodies is only a poetic invention of Wassermann in order to “indicate” the “Mystery” of Kaspar Hauser's life. But against this conclusion there stands a statement from a lecture by Rudolf Steiner. Thus there remains a question which the astronomers or the astrosophists can try to solve out of the background of Anthroposophy.’</blockquote> <hr /> <strong>GA Volumes Referenced – English and German Editions:</strong> GA 104 English edition: <a href="http://wn.rsarchive.org/Lectures/GA104/English/APC1958/ApoJon_index.html">The Apocalypse of St. John</a>, Anthroposophic Publishing Company, 1958. German: Die Apokalypse des Johannes. GA 222 English edition: <a href="http://wn.rsarchive.org/Lectures/GA222/English/SBC1972/DrvFrc_index.html">The Driving Force of Spiritual Powers in World History</a>, Steiner Book Centre 1972. German: Die Impulsierung des weltgeschichtlichen Geschehens durch geistige Mächte. <strong>Volumes by other Authors:</strong> <a href="http://www.templelodge.com/pages/viewbook.php?isbn_in=9781906999346">Kaspar Hauser – The Struggle for the Spirit, Peter Tradowsky, Temple Lodge, 1997.</a>
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