click links in text for more info

1900 Hull–Ottawa fire

The Hull-Ottawa fire of 1900 was a devastating fire in 1900 that destroyed much of Hull and large portions of Ottawa, Ontario. On April 26 a defective chimney on a house in Hull caught fire, which spread between the wooden houses due to windy conditions. Along the river were the large lumber companies, huge amounts of stacked lumber that ignited. Two thirds of Hull was destroyed, including 40 per cent of its residential buildings and most of its largest employers along the waterfront; the fire spread across the Ottawa River, carried by wind borne embers and destroyed a large swath of western Ottawa from the Lebreton Flats south to Dow's Lake. About one fifth of Ottawa was destroyed with everything in the band between Booth Street and the rail line levelled. Prevailing wind patterns and the higher elevation of central Ottawa prevented the fire from spreading east; the fire break created by the rail line preserved the Hintonburg area. The fire engines'The Conqueror' and'La France' had to be abandoned to the flames, the call went out to five communities for assistance in fighting the blaze, including Montreal and Toronto.

Montreal was able to send a fire engine by rail. Dynamiting houses to block the fire's spread was considered, but this plan was rejected in view of the danger that falling debris from the blast would only spread the conflagration further. Seven people were killed in the blaze, fifteen thousand were made homeless, including 14% of the population of Ottawa and 42% of Hull's population. Property losses amounted to $6,200,000 in Ottawa and $3,300,000 in Hull, with insurance covering 50% of the damage in Ottawa but only 23% of the damage in Hull. More were killed by disease in the densely packed tent cities where the people were forced to live afterwards. Worldwide response to the disaster generated $957,000 in aid, including $4.86 from distant Chile. A Souvenir photo views of the big fire, Ottawa & Hull, April 26, 1900, was produced. A postcard was produced showing the aftereffects of the Ottawa Hull Fire of April 26, 1900, with a view of The Hotel Cecil on the south side of Wellington Street in Ottawa.

Parliament building fire 1916 List of fires in Canada List of disasters in Canada “Great Fire” of 1900 - Outaouais Heritage The Ottawa Hull Fire, April 26, 1900 - Heritage Ottawa Ottawa-Hull Fire of 1900 - National Research Council


Breviata anathema is a single-celled flagellate amoeboid eukaryote studied under the name Mastigamoeba invertens. The cell lacks mitochondria but has remnant mitochondrial genes, possesses an organelle believed to be a modified anaerobic mitochondrion, similar to the mitosomes and hydrogenosomes found in other eukaryotes that live in low-oxygen environments. Early molecular data placed Breviata in the Amoebozoa, but without obvious affinity to known amoebozoan groups. More phylogenomic analysis has shown that the class Breviatea is a sister group to the Opisthokonta and Apusomonadida. Together, these three groups form the clade Obazoa. Class Breviatea Cavalier-Smith 2004 Order Breviatida Cavalier-Smith 2004 Family Breviatidae Cavalier-Smith 2012 Genus Breviata Walker, Dacks & Martin Embley 2006 Species Breviata anathema Walker, Dacks & Martin Embley 2006 Genus Lenisia limosa Hamann et al. 2016 Species Lenisia limosa Hamann et al. 2016 Genus Pygsuia Brown et al. 2013 Species Pygsuia biforma Brown et al. 2013 Genus Subulatomonas Katz et al. 2011 Species Subulatomonas tetraspora Katz et al. 2011

Alfonso López Trujillo

Alfonso López Trujillo was a Colombian Cardinal Bishop of the Roman Catholic Church and president of the Pontifical Council for the Family. Born in Villahermosa, Tolima, López Trujillo moved to Bogotá as a young boy and attended the National University of Colombia before he entered the seminary in order to become a priest. Trujillo completed his studies in Rome, earning a doctorate in philosophy from the Pontifical University of St. Thomas Aquinas and completing studies in sociology and philosophy, he was ordained as a priest on 13 November 1960 and, after studying in Rome for an additional two years, returned to Bogotá where he taught philosophy at the local seminary for four years. In 1968, he organized the new pastoral department of the Archdiocese of Bogotá, from 1970 to 1972, he was Vicar General of the archdiocese. In early 1971, Pope Paul VI appointed him titular archbishop of Boseta and Auxiliary of Bogotá. In 1972, López Trujillo was elected general secretary of the Latin American Episcopal Conference, a post he held until 1984.

Well known for his dislike and distrust of the radical social agenda espoused by many Latin American priests and bishops, in this capacity he led the opposition to liberation theology and succeeded in watering down or reversing many of the reforms made in that forum. He would go with paramilitaries into rural areas and slums, tell them which priests were involved with social work or believed in liberation theology, which caused the paramilitaries to murder those priests or force them into hiding or exile One of his major accomplishments during that period was to organize the third general conference of Latin American Bishops in 1979, in which Pope John Paul II participated; that same year, he became Archbishop of Medellín. Archbishop López Trujillo was named Cardinal-Priest of Santa Prisca by John Paul II in the consistory of 2 February 1983, becoming the youngest cardinal until 1991, he was promoted to the order of Cardinal Bishops on 17 November 2001. In 1990, López Trujillo was named president of the Pontifical Council for the Family.

He retained the title of Archbishop emeritus of Medellín. As president of the Pontifical Council for the Family, López Trujillo was a influential proponent of conservative values on sexual matters and liberation theology, he advocated abstinence as an effective solution in the prevention of HIV/AIDS. He reaffirmed the Church's teaching that the use of condoms is immoral, sought to discourage condom use among Catholics and in Catholic-run health facilities by stating that they are ineffective in preventing the transmission of HIV – a claim, opposed and ridiculed by eminent scientists and by the World Health Organization, he was a strong opponent of gay marriage and embryological research, warning Catholics involved in the creation of embryos as part of IVF treatment for infertility that they would be excommunicated. López Trujillo participated in the 2005 Papal conclave, which elected Pope Benedict XVI. López Trujillo was one of the cardinals considered papabile at the 2005 conclave. Upon the death of the pope, all major Vatican officials automatically lost their positions during the sede vacante.

Like the others, López Trujillo was reappointed to his previous office by Pope Benedict XVI on 21 April 2005. An article in The Sydney Morning Herald stated, referring to Frédéric Martel's book In the Closet of the Vatican, "According to the book, a leading figure in this hidden world was Alfonso López Trujillo, a Colombian cardinal who in public was stridently anti-gay and pro-family but in private slept with male prostitutes." A further article in the New York Times reviewing Martel's book suggests Trujillo "prowled the ranks of seminarians and young priests for men to seduce" and "routinely hired male prostitutes, sometimes beating them up after sex". Following a four-week hospitalization, Cardinal López Trujillo died on 19 April 2008 in Rome, aged 72, due to a respiratory infection, his funeral Mass was held on 23 April 2008 in St. Peter's Basilica. Cardinal Angelo Sodano was principal celebrant of the Mass, Pope Benedict XVI delivered the homily and performed the final absolution. Biography at Biography at The Cardinals of the Holy Roman Church web site Humanae Vitae "On the Regulation of Birth", available on the Vatican's website Family Values Versus Safe Sex, by Cardinal Trujillo, available on the Vatican's website Obituary: Cardinal Alfonso López Trujillo: Hardline Colombian Roman Catholic leader opposed to condoms and abortion Obituary: Anti-abortion cardinal Lopez Trujillo dies Obituary: Cardinal Alfonso Lopez Trujillo: Arch conservative in the Vatican and staunch ally of John Paul II

Reunited Tour

The Reunited Tour was a 2004 concert tour by British heavy metal band Judas Priest. It ran from 2 June 2004 until 2 September 2004; this tour celebrated the return of Rob Halford since his departure in 1992, replacing vocalist Tim "Ripper" Owens. The band began performing in E♭ tuning during this tour, which would since be their primary sound; the 25 June show from Valencia was filmed and used as part of a mini documentary entitled, featured on the DualDisc release of the 2005 album Angel of Retribution. "The Hellion" "Electric Eye" "Metal Gods" "Heading Out to the Highway" "The Ripper" "A Touch of Evil" "The Sentinel" "Turbo Lover" "Victim of Changes" "Diamonds & Rust" "Breaking the Law" "Beyond the Realms of Death" "The Green Manalishi" "Painkiller"Encore: "Hell Bent for Leather" "Living After Midnight" "United" "You've Got Another Thing Comin'" The band embarked on a warm-up tour in Europe with Annihilator. They took part in the 2004 edition of Ozzfest in North America as the co-headliner.

Cancelled dates

Teachings of the Báb

The teachings of the Báb refer to the teachings of Siyyid ʻAlí Muḥammad, the founder of Bábism, one of three central figures of the Baháʼí Faith. He was a merchant from Shíráz, who at the age of twenty-four claimed to be the promised Qá'im. After his declaration he took the title of Báb meaning "Gate", he composed hundreds of letters and books in which he stated his messianic claims and defined his teachings, which constituted a new sharí'ah or religious law. His movement acquired tens of thousands of supporters, was virulently opposed by Iran's Shiʻa clergy, was suppressed by the Iranian government leading to thousands of his followers, termed Bábís, being persecuted and killed. In 1850 the Báb was shot by a firing squad in Tabríz; the teachings of the Báb can be grouped into three broad stages which each have a dominant thematic focus. His earliest teachings are defined by his interpretation of the Qurʼan and other Islamic traditions. While this interpretive mode continues throughout all three stages of his teachings, a shift takes place where his emphasis moves to legislative pronouncements and to philosophical elucidation.

In the philosophical stage, the Báb gives an explanation of the metaphysics of being and creation, in the legislative stage his mystical and historical principles are explicitly united. An analysis of the Báb's writings throughout the three stages shows that all of his teachings were animated by a common principle that had multiple dimensions and forms. In his earliest years the Báb focused on explanations and commentaries on verses of the Qurʼan, on the teachings that represent "true Islam" "until the day of resurrection". During this time, while many Islamic injunctions remained in force in his writings, the Báb claimed that he had the authority to clarify issues relating to the details of Islamic Sharia, he used this genre against the grain of the established tradition, he interpreted Islamic texts and traditions to transform and redefine the conventional meanings. For example, he tended to diverge from standard Muslim practices by making requirements stricter, such as enjoining additional prayers.

Discussion of Shí'í millenarian themes were an important part of the early works and gave his movement an apocalyptic edge. They gave the Bábí movement a widespread popular appeal, his works quoted and provided commentary on passages from the Qurʼan. Unlike classical Qurʼanic commentaries by theologians or Sufis, however, he commented on the meaning of the text letter by letter rather than the meanings of the words and sentences, allowing him to use a sacred text as a point of departure for revelation on a theme distantly related or unrelated to the Qurʼanic passage; the Báb's overall approach to texts and many Islamic doctrines was symbolic and metaphorical, he rejected literal interpretations of apocalyptic doctrines. While he sometimes used Sufi terminology, his reasoning and approach are distinct from any other school of thought; the Báb taught that the realm of language, as well as all other aspects of phenomenal reality, including natural and cultural objects were symbolic of a deeper spiritual meaning.

He taught. In this way, reality is a type of language that consists of words and letters that celebrate the divine revelation in all things; the Báb's early doctrines started to change in 1848. The Bábí shari'ah included its own form of pilgrimage to the Báb's house in Shiraz. A Bábí calendar of nineteen months of nineteen days was defined that started on Persian Naw-Ruz and included a four-day intercalary period; the last 19-day month, falling in March, was the Bábí month of fasting. Bábí obligatory prayer was different from Muslim practice as well, but was deemphasized compared to dhikr, repetition of various scriptural verses. Laws regulating marriage discouraged polygamy, forbade concubinage, instituted a year of waiting before a divorce could be completed; such laws, the removal of any explicit need for women to veil themselves improved the status of women to a considerable degree. The Báb, never explicitly delineated a principle of equality of the sexes, other regulations continued the separation of the sexes in public.

The themes of jihad and martyrdom remained important in the Báb's writings. The Báb wrote theoretically about jihad in the sense of armed struggle, but he never explicitly announced the beginning of a jihad, he undermines the concept of jihad by defining holy war in a way as to make it contingent on impossible conditions, thus nullifying it; the various Bábí struggles appear to have involved defensive jihad. Martyrdom, an immensely important theme in Shí'ism, was important to Bábís as well, with the siege of the Bábí fort at Shaykh Tabarsí being viewed as a Bábí recapitulation of the events of Karbila. Hundreds of individual Bábís were martyred in public in ways that inspired admiration or allegiance to their cause. Several of the Báb's writings following his return to Chiriq in August 1848 to his execution in July 1850, such as the Kitáb-i-Asmáʼ, discussed ritual practices unrelated to the actual circumstances of the Bábí community; the Báb's writings contained many codified chronograms, cabalistic interpretations, talismanic figures, astrological tables, numerical calculations, some of which appear to be similar to the Nuqtavi cabalistic symbolism.

The number 19 appears in many parts of the Báb's writings, which rese

Liber Flavus Fergusiorum

Liber Flavus Fergusiorum ("Yellow Book of the Ó Fearghuis", aka RIA MS 23 O 48 a-b, is a medieval Irish text, dated to c. 1437-40. Ó Fearghuis was the name of a Gaelic-Irish medical family from Connacht. The surname is now rendered as Fergus; the family were based at Roscam, in Clann Fhergail. In the 13th century they seem to have removed to north Connacht, to what would become County Mayo. During the 14th-century members of the family created the manuscript which would come to be known as Liber Flavus Fergusiorum; the last member of the family to own it was John Fergus, who died in Dublin about 1761. The Liber was composed at various times by several different scribes, the principal one identifying himself as Aedh. Two translators, Seaán Ó Conchubair and Uidhisdín Mag Raighin, are named in colophons. Ó Conchubair translated a work on the Office of the Dead into Irish, while Mag Raighin translated the Life of John the Evangelist. The book derives its name from the Ó Fearghuis family, whose descendant, Dr. John Fergus, brought the manuscript from County Mayo to Dublin in the 18th century.

Upon his death in 1761, it was held by his daughter, Frances Arabella Kennedy, whose grandson deposited it in the Royal Irish Academy in 1875. The Academy's website describes the Liber as a "manuscript is of Connacht provenance and from the names of places mentioned, written in Co. Roscommon; the contents are religious tracts, lives of the saints and homilies and some legendary episodes from the Ulster cycle and the tale of Fortinbras. The writing is in double columns and initial capitals are coloured throughout Vol.1 but not in Vol. 2. The manuscript is in good condition with leather binding. Irish medical families Catalogue of Irish manuscripts in the Royal Irish Academy, Fasc. 10: 1254-73. E. J. Gwynn, "The manuscript known as the Liber Flavus Fergusiorum", Proceedings of the RIA 26 C 2, 15-40. Máire Herbert, "Medieval collections of ecclesiastical and devotional materials: Leabhar Breac, Liber Flavus Fergusiorum and The Book of Fenagh" in Bernadette Cunningham and Siobhán Fitzpatrick, Treasures of the Royal Irish Academy Library, 33-43.

Diarmuid Ó Laoghaire, "Beatha Eustasius agus Beatha Mhuire Éigipti", Celtica 21, 489-511. Diarmuid Ó Laoghaire, "Mary of Egypt in Irish: A survey of the sources", in E. Poppe and B. Ross, The legend of Mary of Egypt in medieval insular hagiography, 255-7. Http://