Leviathan is a creature with the form of a sea serpent from Jewish belief, referenced in the Hebrew Bible in the Book of Job, the Book of Isaiah, the Book of Amos. The Leviathan of the Book of Job is a reflection of the older Canaanite Lotan, a primeval monster defeated by the god Baal Hadad. Parallels to the role of Mesopotamian Tiamat defeated by Marduk have long been drawn in comparative mythology, as have been wider comparisons to dragon and world serpent narratives such as Indra slaying Vrtra or Thor slaying Jörmungandr, but Leviathan figures in the Hebrew Bible as a metaphor for a powerful enemy, notably Babylon, some 19th century scholars have pragmatically interpreted it as referring to large aquatic creatures, such as the crocodile; the word came to be used as a term for "great whale", as well as for sea monsters in general. The name לִוְיָתָן‎ is a derivation from the root לוה‎ lvh "to twine. Both the name and the mythological figure are a direct continuation of the Ugaritic sea monster Lôtān, one of the servants of the sea god Yammu defeated by Hadad in the Baal Cycle.

The Ugaritic account has gaps, making it unclear whether some phrases describe him or other monsters at Yammu's disposal such as Tunannu. Most scholars agree on describing Lôtān as "the fugitive serpent" but he may or may not be "the wriggling serpent" or "the mighty one with seven heads", his role seems to have been prefigured by the earlier serpent Têmtum whose death at the hands of Hadad is depicted in Syrian seals of the 18th–16th century BC. Sea serpents feature prominently in the mythology of the Ancient Near East, they are attested by the 3rd millennium BC in Sumerian iconography depicting the god Ninurta overcoming a seven-headed serpent. It was common for Near Eastern religions to include a Chaoskampf: a cosmic battle between a sea monster representing the forces of chaos and a creator god or culture hero who imposes order by force; the Babylonian creation myth describes Marduk's defeat of the serpent goddess Tiamat, whose body was used to create the heavens and the earth. The Leviathan is mentioned five times in the Tanakh, in Job 3:8, Job 40:15–41:26, Psalm 74:14, Psalm 104:26 and Isaiah 27:1.

Job 41:1–34 is dedicated to describing him in detail: "Behold, the hope of him is in vain. In Psalm 104, God is praised for having made all things, including Leviathan, in Isaiah 27:1, he is called the "tortuous serpent" who will be killed at the end of time; the mention of the Tannins in the Genesis creation narrative and Leviathan in the Psalm do not describe them as harmful but as ocean creatures who are part of God's creation. The element of competition between God and the sea monster and the use of Leviathan to describe the powerful enemies of Israel may reflect the influence of the Mesopotamian and Canaanite legends or the contest in Egyptian mythology between the Apep snake and the sun god Ra. Alternatively, the removal of such competition may have reflected an attempt to naturalize Leviathan in a process that demoted it from deity to demon to monster. Jewish sources describe Leviathan as a dragon who lives over the Sources of the Deep and who, along with the male land-monster Behemoth, will be served up to the righteous at the end of time.

The Book of Enoch describes Leviathan as a female monster dwelling in the watery abyss, while Behemoth is a male monster living in the desert of Dunaydin. When the Jewish midrash were being composed, it was held that God produced a male and a female leviathan, but lest in multiplying the species should destroy the world, he slew the female, reserving her flesh for the banquet that will be given to the righteous on the advent of the Messiah. Rashi's commentary on Genesis 1:21 repeats the tradition: the...sea monsters: The great fish in the sea, in the words of the Aggadah, this refers to the Leviathan and its mate, for He created them male and female, He slew the female and salted her away for the righteous in the future, for if they would propagate, the world could not exist because of them. הַתַּנִינִם is written. –. In the Talmud Baba Bathra 75a it is told that the Leviathan will be slain and its flesh served as a feast to the righteous in Time to Come, its skin used to cover the tent where the banquet will take place.

The festival of Sukkot therefore concludes with a prayer recited upon leaving the sukkah: "May it be your will, Lord our God and God of our forefathers, that just as I have fulfilled and dwelt in this sukkah, so may I merit in the coming year to dwell in the sukkah of the skin of Leviathan. Next year in Jerusalem."The enormous size of the Leviathan is described by Johanan bar Nappaha, from whom proceeded nearly all the aggadot concerning this monster: "Once we went in a ship and saw a fish which put his head out of the water. He had horns upon, written:'I am one of the meanest creatures that inhabit the sea. I am three hundred miles in length, enter this day into the jaws of the Leviathan'"; when the Leviathan is hungry, reports Rabbi Dimi in the name of Rabbi Johanan, he sends forth from his mouth a heat so great as to make all the waters of the deep boil, if he would put his head into Paradise no living cre

Bridges is the debut album by the Canadian alternative rock band Jets Overhead. The album was released on April 25, 2006, in Canada and the United States on the Microgroove label. In addition to the traditional physical and digital download purchase formats, the album is available as a digital download on Jets Overhead's website, where one may download for whatever price they see fit, with no minimum; the album was quite well received by critics, with the sound of the band being compared to other groups such as The Stills and Doves. "Where Did You Go?" was featured on the season six House episode, "Teamwork". "This Way" – 5:53 "Killing Time" – 3:48 "All the People" – 4:40 "Seems So Far" – 4:32 "Shadow Knows" – 4:32 "Get It Right" – 3:47 "Bridges" – 5:11 "Life's a Song" – 3:25 "Blue Is Red" – 3:32 "Breaking to Touch" – 3:35 "White Out" – 4:30 "Where Did You Go?" – 3:59 "No More Nothing" - 8:24 Jets Overhead official website

The C&C 53 is a Canadian sailboat, designed by Cuthbertson & Cassian and first built in 1976. The design was built by the custom division of C&C Yachts, in Canada. Only a single example was built on a male mold; the sole example completed was named Inferno. The C&C 53 is a small recreational keelboat, built predominantly of fiberglass with balsawood cores, it has a masthead sloop rig, a raked stem, a raised reverse transom, an internally-mounted scimitar-shaped, spade-type rudder controlled by a wheel and a swept, fixed fin keel. It displaces 41,312 lb; the boat has a draft of 8.00 ft with the standard keel installed. The design is fitted with a British Perkins Engines 4-107 diesel engine of 50 hp for docking and maneuvering. List of sailing boat types

Barry Wellman, FRSC is a Canadian-American sociologist and is the co-director of the Toronto-based international NetLab Network. His areas of research are community sociology, the Internet, human-computer interaction and social structure, as manifested in social networks in communities and organizations, his overarching interest is in the paradigm shift from group-centered relations to networked individualism. He has written or co-authored more than 300 articles, chapters and books. Wellman was a professor at the Department of Sociology, University of Toronto for 46 years, from 1967 to 2013, including a five-year stint as S. D. Clark Professor. Among the concepts Wellman has published are: "network of networks" and "the network city", "the community question", "computer networks as social networks", "connected lives" and the "immanent Internet", "media-multiplexity", "networked individualism" and "networked society", "personal community" and "personal network" and three with Anabel Quan-Haase: "hyperconnectivity", "local virtuality" and "virtual locality".

Lee Rainie and Barry Wellman are co-authors of the 2012 prize-winning Networked: The New Social Operating System. Wellman is the editor of three books, the author of more than 500 articles written with students. Wellman has received career achievement awards from the Canadian Sociology and Anthropology Association, the International Network for Social Network Analysis, the International Communication Association, the GRAND Network of Centres of Excellence, two sections of the American Sociological Association: Community and Urban Sociology, he was elected as a Fellow of the Royal Society of Canada in 2007. In 2012, Wellman was identified as having the highest h-index of all Canadian sociologists. Wellman was a faculty member at the Department of Sociology at the University of Toronto for 46 years, from 1967 to 2013. Since July 2013, he has co-directed the NetLab Network. Wellman was honoured with the Lim Chong Yah Visiting Professorship of Communications and New Media at the National University of Singapore in January–February 2015.

Barry Wellman was born and raised in the Grand Concourse and Fordham Road area of the Bronx, New York City. He attended P. S. 33 and Creston J. H. S. 79, was a teenage member of the Fordham Flames. He gained his high school degree from the Bronx High School of Science in 1959, he received his A. B. degree magna cum laude from Lafayette College in 1963, majoring in social history and winning prizes in both history and religious studies. At Lafayette, he was a member of the McKelvy Honors House and captained the undefeated 1962 College Bowl team, whose final victory was over Berkeley, his graduate work was at Harvard University, where he trained with Chad Gordon, Charles Tilly and Harrison White, studied with Roger Brown, Cora DuBois, George Homans, Alex Inkeles, Florence Kluckhohn, Talcott Parsons and Phillip J. Stone, he received a M. A. in Social Relations in 1965 and a Ph. D. in Sociology in 1969. His focus was on community, computer applications, social networks and self-conception, his dissertation showed that the social identities of African-American and White American Pittsburgh junior high school students were related to the extent of segregation of their schools.

He has been married since 1965 to Beverly Wellman, a researcher in complementary and alternative medicine. Until 1990, he focused on community sociology and social network analysis. During his first three years in Toronto, he held a joint appointment with the Clarke Institute of Psychiatry where he working with D. B. Coates, M. D. co-directing the "Yorklea Study" in the Toronto borough of East York. This first East York study, with data collected in 1968, attempted to do a field study of a large population, linking interpersonal relations with psychiatric symptoms; this early study of "social support" documented the prevalence of non-local friendship and kinship ties, demonstrating that community is no longer confined to neighborhood and studying non-local communities as social networks. Wellman's "The Community Question" paper, reporting on this study, has been selected as one of the seven most important articles in English-Canadian sociology. A second East York study, conducted in 1978-1979 at the University of Toronto's Centre for Urban and Community Studies, used in-depth interviews with 33 East Yorkers to learn more information about their social networks.

It provided evidence about which kinds of networks supply which types of social support. It showed, for example, that sisters provide siblings with much emotional support, while parents provide financial aid; the support comes more from the characteristics of the ties than from the networks in which they are embedded. This research demonstrated that wives maintain social networks for their husbands as well as for themselves. Although Wellman's work has shifted to studies of the Internet, he has continued collaborative analyses of the first and second East York studies, showing that reciprocity is much more of a tie phenomenon than a social network phenomenon and that the frequency and supportiveness of interpersonal contact before the Internet was non-linearly associated with residential distance. Wellman has edited Networks in the Global Village, a book of original articles about personal networks around the world. In 2007, he edited a special issue, "The Network is Personal" of the journal, Social Networks, containing analyses from Canada, France and Iran.

Concomitant with his empirical work, Wellman has contr

"Tornado" is a song recorded by American country music group Little Big Town. It was released in October 2012 as the second single from their fifth studio album, Tornado; the song was written by Delta Maid. The song is in E-flat minor with a moderate tempo and a main chord pattern of E♭m-D♭, it features lead vocals from Karen Fairchild, uses a tornado as a metaphor for a woman's anger at her lover being unfaithful. The main accompaniment is guitars in E-flat tuning, along with a distorted bass guitar and drum loops. Natalie Hemby wrote the song with Delta Maid, said that the idea came when Maid asked if the area had frequent tornadoes. Billy Dukes of Taste of Country gave the song four and a half stars out of five, writing that "Karen Fairchild is the group’s go-to girl for attitude, she slings it on this relentless foot-stomper that somehow still feels understated." Matt Bjorke of Roughstock gave the song a favorable review, saying that "Tornado is a lyrical gem and a downright awesome song with interesting percussion and the vocal effects the group does are unmatched."

Kevin John Coyne of Country Universe gave the song a B- grade, writing that "the concept is interesting, but it’s forced, with predictable imagery lifted right out of Wizard of Oz." The music video was directed by Shane Drake and premiered on October 31, 2012. It was filmed in Watertown, Tennessee and co-stars Johnathon Schaech as the object of the band's wrath. "Tornado" debuted at number 47 on the U. S. Billboard Hot Country Songs chart for the week of October 13, 2012, it debuted at number 97 on the U. S. Billboard Hot 100 chart for the week of November 24, 2012, debuted at number 88 on the Canadian Hot 100 for the week of December 15, 2012

Megatripolis was an underground London nightclub created by Encyclopaedia Psychedelica/Evolution editor and founder of the Zippie movement Fraser Clark, partner Sionaidh Craigen as well as a great many others. The club combined New Age ideology with Rave culture to create a vibrant, festival-like atmosphere presenting a wide variety of cross-cultural ideas and experiences. Club nights ran on Thursdays from 1993 until 1996, being the focus of much of the Zippie movement; the club and its related activities helped to popularise ideas such as cyberculture and the Internet between those years. The club first started at The Marquee in London. Promoted by evolution / dream, at first as a collaboration with Tribal Energy on Thursday nights in June 1993; the club hosted a lecture by Terence McKenna on its opening night. With DJ's, Mark Sinclair, Tribal Energy, Solar Quest and Mixmaster Morris and featured an "ambient space" in the foyer and a "smart bar" on the terrace which sold various herbal drinks.

With techno music playing, about 250 people attended. The club ran weekly. After eight weeks, a disagreement between the Tribal Energy and Evolution / dream crews led to a split. Tribal Energy continued at the Marquee with a club on the same night, called'Metropolis', which ran for seven weeks before closing; the Evolution / dream crew consolidated and grew at the so-called Stansted Tree Party in September 1993 – a protest event to prevent woods near Stansted Airport in Essex being cleared to make way for housing development. On 21 October 1993, the Heaven nightclub under Charing Cross railway station became home to the club. 4,000 people attended for the free opening night. Heaven was London's original gay-only nightclub, but had run non-gay nights for many years, including clubs such as Rage, Earth and Land of Oz; the club had the distinction of being full or full for every night of its 155-week run at Heaven. The Megatripolis'Festival in a box' on Thursday nights attracted a diverse audience from a wide age range, many of whom would not otherwise have considered going clubbing.

By early 1994, it had taken over the adjoining Sound Shaft nightclub and turned it into an ambient space with frequent all-night sets by Mixmaster Morris on the club's fourth separate sound stage. The club had many resident DJ's from across the broad spectrum of London's underground music scene. Megatripolis promoted several large parties at Bagley's in Kings Cross and escalated its political agenda by renting an armoured car for the Criminal Justice and Public Order Bill protest rally in July 1994; the club ran until New Year's 1995 when internal pressures forced it to continue with a diminished agenda, the club closing on Thursday, 24 October 1996, the club's third birthday. A three-CD album representing the club's music was released in July 1996 on Funky Peace Productions 2000 featuring mixes by DJ regulars and packaged in hemp paper. All production equipment owned by the club was distributed to members of the club's crew; the rented premises under St. Pancras station were handed over to what was to become "Escape from Samsara", a club formed by some of the original Megatripolis crew which went on to run weekly Friday nights for 7 years at The Fridge in Brixton.

Megatripolis events were staged monthly in Manchester, at least once at The Rocket in North London. Megatripolis proved popular, although some reporting of it suggested a conflict between an avowed downplay of psychedelic drugs and an enthusiasm for substance use by some club-goers. In any event, the club provided a meeting place of like-minded people and served as a platform for social awareness and activism as well as more traditional nightclub fare. Typical evenings combined lectures and workshops with live musical performances accompanied by live video mixing and theatre. Musical styles were diverse, included progressive house, deep house, minimal techno and dub; the club played a seminal role in promoting trance music. Visits from speakers such as Allen Ginsberg, Terence McKenna, George Monbiot, Howard Marks and Ram Dass were common. Ginsberg's 1995 appearance was made into the film Allen Ginsberg Live in London. Guest DJs included James Munroe, Colin Faver, Colin Dale, Alex Paterson, Andrew Weatherall, Mr. C, Tsuyoshi Suzuki and many others, but featured nights when Dragonfly T.

I. P or Flying Rhino records took over the main dance floor, the birth of Psychedelic Trance, the upgrade of Goa Trance; the club's resident DJ's were Darius Akashic, Richard Grey, Marco Arnaldi. at least one of them was on the main dance floor every week. Marcus Pennell was resident VJ. Atmospheric music combined with sound effects was played along to films in the "chill-out rooms" set apart from the dance floors. New-age stalls occupied the central hallway selling non-alcoholic energy drinks, body jewellery, alternative "small press" comics and magazines, as well as T-shirts and other clothing; the club encouraged face and body painters, massage therapists and magicians. Notable were early demonstrations of the World Wide Web at a time when most patrons were just beginning to be aware of what was termed cyberculture, something seen as an important, if not defining, part of the Zippie future. Underground bulletin boards such as London's pHreak hosted live "cyber events" from the club. In what was seen as progressive at the time, a live video interview with Arthur C Clarke was conducted from his home in Sri Lanka on a portable satellite phone system.

Timothy Leary was transmitted into the club via ISDN giving a video