Quadrant Model of Reality Book 31 Religion and Art

Religion Chapter

QMrReverse of 1974 bronze medal showing the four guardian spirits of Iceland (also the four supporters of Iceland's coat of arms) Armigerous Icelanders included recipients of the Grand Cross of the Dannebrog and others eligible for this award.[1] Under the modern republic, there is no regulatory body for the registration of arms, and heraldic designs can only be registered as a logo, not as an actual coat of arms.[2] This means one particular graphic version is registered, while stylistically different designs conforming to the same blazon may be unprotected. The modern coinage of Iceland frequently displays elements of the contemporary national coat of arms, including the shield and/or the four "guardian spirit" supporters. One notable example of a numismatic display of Icelandic heraldry is the 1974 bronze medallic coin pictured above.The gyrfalcon did not endure long as Iceland's coat of arms, however, and on February 12, 1919 a new coat of arms was adopted, described by royal decree: "The Icelandic coat of arms shall be a crowned shield charged with the flag of Iceland. The bearers of the shield are the country’s four familiar guardian spirits: a dragon, a vulture, a bull and a giant."[1] These four "guardian spirits" (Landvættir) had been described by Snorri Sturluson in his 13th-century saga Heimskringla. When Iceland reestablished its independence and reinstated the republic in 1944, recommendations for changes to the coat of arms were discussed; the crown had to be removed, as Iceland was no longer under a monarchy, and other possible changes, including reinstating the gyrfalcon, were discussed. In the end, major modifications were unanimously rejected and the crown was removed, the four supporters redrawn, and the compartment redrawn as a slab of columnar basalt. The newly redrawn version was officially adopted in 1944 by decree of Iceland's newly elected president, Sveinn Björnsson.

QMrHuldufólk (Icelandic hidden people[1] from huldu- "pertaining to secrecy" and fólk "people", "folk") are elves in Icelandic folklore.[2][3] Building projects in Iceland are sometimes altered to prevent damaging the rocks where they are believed to live.[4][5][6][7][8] According to these Icelandic folk beliefs, one should never throw stones because of the possibility of hitting the huldufólk.[9]There are four Icelandic holidays considered to have a special connection with hidden people: New Year's Eve, Twelfth Night (January 6), Midsummer Night and Christmas night.[33] Elf bonfires (álfabrennur) are a common part of the holiday festivities on Twelfth Night (January 6).[34][35][36] There are many Icelandic folktales about elves and hidden people invading Icelandic farmhouses during Christmas and holding wild parties.[37] It is customary in Iceland to clean the house before Christmas, and to leave food for the huldufólk on Christmas.[38] On New Year's Eve, it is believed that the elves move to new locations, and Icelanders leave candles to help them find their way.[39] On Midsummer Night, folklore states that if you sit at a crossroads, elves will attempt to seduce you with food and gifts; there are grave consequences for being seduced by their offers, but great rewards for resisting.[40]

QMRThe coat of arms of Iceland displays a silver-edged, red cross on blue shield (blazoned: Azure, on a cross argent a cross gules). This alludes to the design of the flag of Iceland. The supporters are the four protectors of Iceland (landvættir) standing on a pahoehoe lava block.[citation needed] The bull (Griðungur) is the protector of southwestern Iceland, the eagle or griffin (Gammur) protects northwestern Iceland, the dragon (Dreki) protects the northeastern part, and the rock-giant (Bergrisi) is the protector of southeastern Iceland. Great respect was given to these creatures of Iceland, so much that there was a law during the time of the Vikings that no ship should bear grimacing symbols (most often dragonheads on the bow of the ship) when approaching Iceland. This was so the protectors would not be provoked unnecessarily.[1]

QMrThe four landvættir of Iceland[edit] Iceland is protected by four great guardians who are known as the four landvættir. According to the Saga of King Olaf Tryggvason in Heimskringla, King Harald Bluetooth Gormsson of Denmark, intending to invade Iceland, had a wizard send his spirit out in the form of a whale to scout it out for points of vulnerability. Swimming westwards around the northern coast, the wizard saw that all the hillsides and hollows were full of landvættir, "some large and some small." He swam up Vopnafjörður, intending to go ashore, but a great dragon came flying down the valley toward him, followed by many snakes, insects, and lizards, all spitting poison at him. So he went back and continued around the coast westward to Eyjafjörður, where he again swam inland. This time he was met by a great bird, so big that its wings touched the hillsides on either side, with many other birds large and small following it. Retreating again and continuing west and south, he swam into Breiðafjörður. There he was met by a huge bull, bellowing horribly, with many landvættir following it. He retreated again, continued south around Reykjanes, and tried to come ashore at Vikarsskeið, but there he encountered a mountain giant (bergrisi), his head higher than the hill-tops, with an iron staff in his hand and followed by many other giants (jötnar). He continued along the south coast but saw nowhere else where a longship could put in, "nothing but sands and wasteland and high waves crashing on the shore."[11] The four landvættir are now regarded as the protectors of the four quarters of Iceland: the dragon (Dreki) in the east, the eagle or griffin (Gammur) in the north, the bull (Griðungur) in the west, and the giant (Bergrisi) in the south. The four landvættir of Iceland are depicted on the Icelandic coat of arms and on the obverse of the Icelandic króna coins.

Buddhism Chapter

I already put this one in a previous book The four sights are four encounters described in the legendary account of Gautama Buddha's life which led to his realization of the impermanence and ultimate dissatisfactoriness of conditioned existence. According to this legend, before these encounters Siddhārtha Gautama had been confined to his palace by his father, who feared that he would become an ascetic if he came into contact with sufferings of life according to a prediction. However, on his first venture out of the palace with his charioteer Channa, he observed four sights: an old man, a sick man, a corpse and an ascetic. These observations affected him deeply and made him realize the sufferings of all beings, and compelled him to begin his spiritual journey as a wandering ascetic, which eventually led to his enlightenment. The spiritual feeling of urgency experienced by Siddhārtha Gautama is referred to as saṃvega. Observing the sights[edit] After leading a sheltered existence surrounded by luxury and pleasure in his younger years, Prince Siddhārtha ventured out of his palace for the first time at the age of 29.[2][3] He set off from the palace to the city in a chariot, accompanied by his charioteer Channa (Sanskrit: Chandaka).[4] On this journey he first saw an old man, revealing to Siddhārtha the consequences of aging.[5] When the prince asked about this person, Channa replied that aging was something that happened to all beings alike.[4] The second sight was of a sick person suffering from a disease. Once again, the prince was surprised at the sight, and Channa explained that all beings are subject to disease and pain. This further troubled the mind of the prince.[4] The third sight was of a dead body. As before, Channa explained to the prince that death is an inevitable fate that befalls everyone.[4] After seeing these three sights, Siddhārtha was troubled in his mind and sorrowful about the sufferings that have to be endured in life.[6] After seeing these three negative sights, Siddhārtha came upon the fourth sight; an ascetic who had devoted himself to finding the cause of human suffering.[7] This sight gave him hope that he too might be released from the sufferings arising from being repeatedly reborn,[3] and he resolved to follow the ascetic's example.[4] Aftermath[edit] After observing these four sights, Siddhārtha returned to the palace, where a performance of dancing girls was arranged for him. Throughout the performance, the prince kept on thinking about the sights. In the early hours of morning, he finally looked about him and saw the dancers asleep and in disarray. The sight of this drastic change strengthened his resolve to leave in search of an end to the suffering of beings.[8][9] After this incident and realizing the true nature of life after observing the four sights,[3] Siddhārtha left the palace on his horse Kanthaka, accompanied only by Channa. He sent Channa back with his possessions and began an ascetic life, at the end of which he attained enlightenment as Gautama Buddha.[8] Literary sources[edit] In the early Pali suttas, the four sights as concrete encounters were not mentioned with respect to the historical Buddha Siddhārtha Gautama.[10] Rather, Siddhārtha's insights into old age, sickness and death were abstract considerations. “ Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.[11] ” Analogous passages for illness and death follow. Similarly, the Ariya-pariyesana Sutta (Majjhima Nikaya 26) describes rather abstract considerations: “ And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is likewise subject to birth. Being subject himself to aging... illness... death... sorrow... defilement, he seeks [happiness in] what is likewise subject to illness... death... sorrow... defilement.[12] ” These passages also do not mention the fourth sight of the renunciant. The renunciant is a depiction of the Sramana movement, which was popular at the time of Siddhārtha and which he consequently joined. In the early Pali sources, the legendary account of the four sights is only described with respect to a previous legendary Buddha Vipassī (Mahāpadāna Sutta, DN 14).[13] In the later works Nidanakatha, Buddhavamsa and the Lalitavistara Sūtra, the account was consequently also applied to Siddhārtha Gautama. Different versions[edit] Some accounts say that the four sights were observed by Siddhārtha in one day, during a single journey. Others describe that the four sightings were observed by him on four separate occasions. Some versions of the story also say that the prince's father had the route beautified and guarded to ensure that he does not see anything that might turn his thoughts towards suffering.

QMRThe Vajracchedikā Prajñāpāramitā Sutra contains the discourse of the Buddha to a senior monk, Subhuti.[16] It's major themes are anatman (not-self), the emptiness of all phenomena (though the term 'Shunyata' itself does not appear in the text),[17] the liberation of all beings without attachment and the importance of spreading and teaching the Diamond sutra itself. In his commentary on the Diamond Sūtra, Hsing Yun describes the four main points from the sūtra as giving without attachment to self, liberating beings without notions of self and other, living without attachment, and cultivating without attainment.[18] According to Shigenori Nagamoto the major goal of the Diamond sutra is: "an existential project aiming at achieving and embodying a non-discriminatory basis for knowledge" or "the emancipation from the fundamental ignorance of not knowing how to experience reality as it is."[19]

QMRThe Four Insights: Wisdom, Power, and Grace of the Earthkeepers (paperback); ISBN 978-1-4019-1046-4

QMRA customer insight, or consumer insight, is an interpretation of trends in human behaviors which aims to increase effectiveness of a product or service for the consumer, as well as increase sales for mutual benefit.[1] Specifically, Consumer Insights is a field that focuses on analyzing market research and acting as a bridge between Research and Marketing departments within a company.[1] Commonly referred to as CI, it is the intersection between the interests of the consumer and the features of a brand. Its main purpose is to understand why the consumer cares for the brand as well as their underlying mindsets, moods, motivation, desires, aspirations, and motivates that trigger their attitude and actions.[2] Another definition of consumer insight is the collection, deployment and interpretation of information that allows a business to acquire, develop and retain their customers. A consumer insight can be more precisely defined as : "A non-obvious understanding about your customers, which if acted upon, has the potential to change their behaviour for mutual benefit". This latter definition is explained further in an article by Paul Laughlin for the Institute of Direct & Digital Marketing's Journal.[3] The author emphasises four components of this definition: First, such insight is “non-obvious”, so it does not normally come from just one source of information and often does not come from just analysis or just research; rather there is a need to converge evidence to glean insights. Second, true insights need to be “action-able”; hypotheses which stay theoretical and cannot be tested in practice are not insights. Third, customer insights should be powerful enough that when they are acted upon customers can be persuaded to "change their behaviour". Just benefitting from targeting based on analysing past behaviour and assuming people will be creatures of habit does not reveal any depth of understanding them, certainly not insight. Fourth, to be sustainable, the goal of such customer change must be for "mutual benefit". As [4] argues, a key law for marketing today is “earn and keep the trust of your customers”, which is achieved by acting in their best interests as well as the long term value for the organisation.

QMRIn the Mahasaccaka Sutta, dhyana is followed by insight into the four truths. The mention of the four noble truths as constituting "liberating insight" is probably a later addition.[13][14][3][page needed] Originally the practice of dhyana itself may have constituted the core liberating practice of early Buddhism, since in this state all "pleasure and pain" had waned.[2][page needed] According to Vetter, [P]robably the word "immortality" (a-mata) was used by the Buddha for the first interpretation of this experience and not the term cessation of suffering that belongs to the four noble truths [...] the Buddha did not achieve the experience of salvation by discerning the four noble truths and/ or other data. But his experience must have been of such a nature that it could bear the interpretation" achieving immortality".[15] Discriminating insight into transiency as a separate path to liberation was a later development,[16][17] under pressure of developments in Indian religious thinking, which saw "liberating insight" as quintessential to liberation.[2][page needed] This may also have been to due an over-literal interpretation by later scholastics of the terminology used by the Buddha,[18] and to the problems involved with the practice of dhyana, and the need to develop an easier method.[19]

Christianity Chapter

"I saw a chariot of fire with four living creatures and each had four faces and four wings and beneath were four wheels and upon it the appearance of the likeness of man" According to the Talmud "Merkaba mysticism can lead to death or insanity if you are not prepared"

QMRJubilees covers much of the same ground as Genesis, but often with additional detail, and addressing Moses in the second person as the entire history of creation, and of Israel up to that point, is recounted in divisions of 49 years each, or "Jubilees". The elapsed time from the creation, up to Moses receiving the scriptures upon Sinai during the Exodus, is calculated as fifty Jubilees, less the 40 years still to be spent wandering in the desert before entering Canaan – or 2,410 years. Four classes of angels are mentioned: angels of the presence, angels of sanctifications, guardian angels over individuals, and angels presiding over the phenomena of nature. Enoch was the first man initiated by the angels in the art of writing, and wrote down, accordingly, all the secrets of astronomy, of chronology, and of the world's epochs. As regards demonology, the writer's position is largely that of the deuterocanonical writings from both New and Old Testament times.

QMRFour fragmentary editions of the Astronomical Book were found at Qumran, 4Q208-211.[82] 4Q208 and 4Q209 have been dated to the beginning of the 2nd century BC, providing a terminus ante quem for the Astronomical Book of the 3rd century BC.[83] The fragments found in Qumran also include material not contained in the later versions of the Book of Enoch.[81][83][84] This book contains descriptions of the movement of heavenly bodies and of the firmament, as a knowledge revealed to Enoch in his trips to Heaven guided by Uriel, and it describes a Solar calendar that was later described also in the Book of Jubilees which was used by the Dead Sea sect. The use of this calendar made it impossible to celebrate the festivals simultaneously with the Temple of Jerusalem. The year was composed from 364 days, divided in four equal seasons of ninety-one days each. Each season was composed of three equal months of thirty days, plus an extra day at the end of the third month. The whole year was thus composed of exactly fifty-two weeks, and every calendar day occurred always on the same day of the week. Each year and each season started always on Wednesday, which was the fourth day of the creation narrated in Genesis, the day when the lights in the sky, the seasons, the days and the years were created.[81]:94–95 It is not known how they used to reconcile this calendar with the tropical year of 365.24 days (at least seven suggestions have been made), and it is not even sure if they felt the need to adjust it.[81]:125–140

QMRMany modern Protestants point to four "Criteria for Canonicity" to justify the books that have been included in the Old and New Testament, which are judged to have satisfied the following: Apostolic Origin – attributed to and based on the preaching/teaching of the first-generation apostles (or their close companions). Universal Acceptance – acknowledged by all major Christian communities in the ancient world (by the end of the fourth century). Liturgical Use – read publicly when early Christian communities gathered for the Lord's Supper (their weekly worship services). Consistent Message – containing a theological outlook similar or complementary to other accepted Christian writings.

QMRIn his book Canon of the New Testament, Bruce Metzger notes that in 1596 Jacob Lucius published a Bible at Hamburg which labeled Luther's four as "Apocrypha"; David Wolder the pastor of Hamburg's Church of St. Peter published in the same year a triglot Bible which labeled them as "non canonical"; J. Vogt published a Bible at Goslar in 1614 similar to Lucius'; Gustavus Adolphus of Stockholm in 1618 published a Bible with them labeled as "Apocr(yphal) New Testament."[15]

QMRThe four types[edit] Christian allegorical map of The Journey of Life, or an Accurate Map of the Roads, Counties, Towns &c. in the Ways to Happiness & Misery, 1775 Scriptural interpretation is sometimes referred to as the Quadriga, a reference to the Roman chariot pulled by four horses abreast. The four horses are symbolic of the four sub-methods of Scriptural interpretation. There are two main ways to interpret Scripture, further divided into three subgroups, hence the number four: Number 1: Literal/historical-critical: this is the most important and all other interpretations rely on it. Number 2a: Allegorical/Christological/Typological Number 2b: Tropological or moral Number 2c: Anagogical/Eschatological Literal interpretation: explanation of the meaning of events for historical purposes from a neutral perspective, trying to understand the text in the culture and time it was written, and location and language it was composed in. This is, since the 19th century, usually ascertained using the higher critical methods like source criticism, form criticism, etc. In many modern seminaries and universities the literal meaning is usually focused on to a near complete abandonment of the spiritual methods. This is very obvious when comparing commentary from a Douay Rheims or Confraternity or Knox Bible with a New Jerusalem, New RSV or NABRE[2] Anagogic interpretation: dealing with the future events of Christian history(eschatology), heaven, purgatory, hell, the last judgement, the general resurrection and second Advent of Christ, etc. (prophecies).[3] Typological interpretation: connecting the events of the Old Testament with the New Testament, particularly drawing allegorical connections between the events of Christ’s life with the stories of the Old Testament. Also when a passage speaks directly to you such as when St Francis of Asisi heard the passage to sell all he has and it changed his life. It can also typologically point to the Blessed Virgin Mary - she is the ark which held the Word of God, Judith who slayed a tyrant is a Marian type, the burning bush which contains the fire of God yet was not consumed as Mary held the Second Person of the Trinity in her Immaculate Virginal Womb and was not burnt up.[4] Tropological (or moral) interpretation: "the moral of the story", how one should act in the present. Many of Jesus' parables and the book of Proverbs and other wisdom books are packed with tropological meaning[5] A Latin rhyme designed to help scholars remember the four interpretations survives from the Middle Ages: Litera gesta docet, Quid credas allegoria, Moralis quid agas, Quo tendas anagogia.[6] The rhyme is roughly translated: The literal teaches what God and our ancestors did, The allegory is where our faith and belief is hid, The moral meaning gives us the rule of daily life, The anagogy shows us where we end our strife.[6]

QMRThe land of the Iberian peninsula was commonly called Hispania since Roman times and during the Visigothic Kingdom. The Reconquista resulted in the emergence of four Christian realms: Castile, Aragon, Navarre and Portugal.

QMrPeter Leithart argues that in the person of Jesus, God himself was mocked. He suggests that "for Matthew, the cross is mainly about man’s mockery of God," and notes that while Paul says in Galatians 6:7 that "God is not mocked", this is precisely because God has been mocked.[10]

Islam Chapter

QMRSubḥān Allāh (Arabic: سبحان الله) is an Arabic phrase, meaning "Glory be to God". Muslims are also encouraged to say Subhan'Allah 33 times after prayer and throughout the day. The prophet taught that it is one of the four praises that Allah likes Muslims to say continuously.

QMRA blue moon is an additional full moon that appears in a subdivision of a year: either the third of four full moons in a season, or a second full moon in a month of the common calendar.

Hinduism Chapter

QMRTas-Silġ This is a pair of temples near Marsaxlokk that contain the ruins of four different structures from different eras; one from the Tarxien temples period (30th to 25th centuries BC), a Bronze Age settlement, a Greco-Punic temple dedicated to Astarte and an early Christian church dating to the 4th to 6th centuries.[6]

QMR Site Type Now Abbatija Tad-Dejr A number of ancient paleochristian catacombs located in a plateau under the city of Rabat, near the ditch of Mdina. Dating between the late-Roman to the early-Byzantine periods, it is similar to the Hypogeum of Ħal-Saflieni, it houses one of the most important early Christian burial sites south of Rome. The tomb consists of four highly decorated hypogeas. A church hewn in the rock with a stone altar is also located in the complex. catacombs closed Borġ in-Nadur This is a four-apsed temple enclosed by a megalithic wall, located near Birżebbuġa. It is dated to approximately the 20th century BC."Borg in-Nadur - Ancient Temple in Malta in Mainland". The Megalithic Portal and Megalith Map. Retrieved 2007-03-01.

Judaism Chapter

Qmr most birds have four toes

Pidgeons and doves have a fourth toe that is different than its kosher

Have a gizzard Fourth extra claw its kosher

Has to have a crop

Qmr cant be a predator

4 signs bird is kosher

Qmr Ariatotle four things political scientist four questions knowledge render any regime no matter how imperfect more stable Techniques rhetoric

QMRThere are four types of committees in the Knesset. Permanent committees amend proposed legislation dealing with their area of expertise, and may initiate legislation. However, such legislation may only deal with Basic Laws and laws dealing with the Knesset, elections to the Knesset, Knesset members, or the State Comptroller. Special committees function in a similar manner to permanent committees, but are appointed to deal with particular manners at hand, and can be dissolved or turned into permanent committees. Parliamentary inquiry committees are appointed by the plenum to deal with issues viewed as having special national importance. In addition, there are two types of committees that convene only when needed: the Interpretations Committee, made up of the Speaker and eight members chosen by the House Committee, deals with appeals against the interpretation given by the Speaker during a sitting of the plenum to the Knesset rules of procedure or precedents, and Public Committees, established to deal with issues that are connected to the Knesset.[5][6]

Art Chapter

QMRFour bronze tables are located outside The Exchange on Corn Street, probably modelled after mobile tables which were taken to trade fairs and markets. Before the Corn Exchange was built in the 18th century, the tables—called nails—were located in the Tolzey Walk. This covered area was along the south wall of All Saints Church, which remains as a narrow lane giving access to commercial premises. The bronze nails, with their flat tops and raised edges which prevent coins from tumbling onto the pavement, were made as convenient tables at which merchants could carry out their business. The oldest pillar is undated, but experts say it is late Elizabethan. The second oldest was given by Bristol merchant Robert Kitchen, who died in 1594. The two remaining nails are dated 1625 and 1631.[5] The four nails were made at different times, and this is reflected in their varying designs. One of the nails bears the name John Barker on its rim. Barker was a wealthy merchant who owned houses and storehouses on the Quay, in Wine Street and in Small Street. He was mayor during the reign of Charles I and represented Bristol in the 1623 Parliament.[6] Deals could be closed by payment on the nails—the popularly supposed origin of the saying "pay on the nail" or "cash on the nail".[7][8][9][10] However, this origin of the term is disputed.[11]

Painting Chapter

QMrThe Fontaine Saint-Sulpice (also known as the Fontaine de la place Saint-Sulpice or as the Fontaine des Orateurs-Sacré) is a monumental fountain located in Place Saint-Sulpice in the 6th arrondissement of Paris. It was constructed between 1843 and 1848 by the architect Louis Visconti, who also designed the tomb of Napoleon. The four figures on the fountain represent four French religious figures of the 17th century famous for their eloquence. Bossuet, North, statue by Jean-Jacques Feuchère Fénelon, East, statue by François Lanno Fléchier, West, statue by Louis Desprez Massillon, South, statue by Jacques-Auguste Fauginet, completed by Fouquiet after the death of Fauginet.

QMRSpacetime symmetries[edit] Main articles: Global symmetry and Spacetime symmetries Fields are often classified by their behaviour under transformations of spacetime. The terms used in this classification are: scalar fields (such as temperature) whose values are given by a single variable at each point of space. This value does not change under transformations of space. vector fields (such as the magnitude and direction of the force at each point in a magnetic field) which are specified by attaching a vector to each point of space. The components of this vector transform between themselves contravariantly under rotations in space. Similarly, a dual (or co-) vector field attaches a dual vector to each point of space, and the components of each dual vector transform covariantly. tensor fields, (such as the stress tensor of a crystal) specified by a tensor at each point of space. Under rotations in space, the components of the tensor transform in a more general way which depends on the number of covariant indices and contravariant indices. spinor fields (such as the Dirac spinor) arise in quantum field theory to describe particles with spin which transform like vectors except for the one of their component; in other words, when one rotates a vector field 360 degrees around a specific axis, the vector field turns to itself; however, spinors in same case turn to their negatives.

QMRThe Deposition (also called the Florence Pietà, the Bandini Pietà or The Lamentation over the Dead Christ) is a marble sculpture by the Italian High Renaissance master Michelangelo. The sculpture, on which Michelangelo worked between 1547 and 1553, depicts four figures: the dead body of Jesus Christ, newly taken down from the Cross, Nicodemus (or possibly Joseph of Arimathea), Mary Magdalene and the Virgin Mary. The sculpture is housed in the Museo dell'Opera del Duomo in Florence.

QMRThe four Raphael Rooms (Italian: Stanze di Raffaello) form a suite of reception rooms in the palace, the public part of the papal apartments in the Palace of the Vatican. They are famous for their frescoes, painted by Raphael and his workshop. Together with Michelangelo's ceiling frescoes in the Sistine Chapel, they are the grand fresco sequences that mark the High Renaissance in Rome.

QMrIn 1882 Van Gogh had remarked that he found Honoré Daumier's The Four Ages of a Drinker both beautiful and soulful.[11] Van Gogh wrote to his brother Theo of Daumier's artistic perspective and humanity: "What impressed me so much at the time was something so stout and manly in Daumier's conception, something that made me think It must be good to think and to feel like that and to overlook or ignore a multitude of things and to concentrate on what makes us sit up and think and what touches us as human beings more directly and personally than meadows or clouds."[12] Daumier's artistic talents included painting, sculpting and creating lithographs. He was well known for his social and political commentary.[13] Van Gogh made Men Drinking after Daumier's work in Saint-Remy about February 1890.[12]

QMRThe Renaissance period saw renewed interest in the literary sources of the ancient cultures of Greece and Rome, and the fertile development of a new architecture based on classical principles. The treatise De architectura by Roman theoretician, architect and engineer Vitruvius, is the only architectural writing that survived from Antiquity. Rediscovered in the 15th century, Vitruvius was instantly hailed as the authority on architecture. However, in his text the word order is not to be found. To describe the four species of columns (he only mentions: Tuscan, Doric, Ionic and Corinthian) he uses, in fact, various words such as: genus (gender), mos (habit, fashion, manner), opera (work).

Music Chapter

QMRCompatible Discrete 4 (CD-4) or Quadradisc (not to be confused with compact disc) was introduced in May 1972 as a discrete quadraphonic system created by JVC and RCA in 1971.[1] Record companies who adopted this format include Arista, Atlantic, Capricorn, Elektra, Fantasy, JVC, Nonesuch, A & M, Reprise and Warner.[2] This was the only fully discrete (all channels recorded separately) quadraphonic phonograph record system to gain major industry acceptance. CD-4 was responsible for major improvements in phonograph technology including better compliance, lower distortion levels, pick-up cartridges with a significantly higher frequency range, and new record compounds such as Q-540, which were highly anti-static. A typical CD-4 system would have a turntable with a CD-4 cartridge, a CD-4 demodulator, a discrete four-channel amplifier, and (ideally) four full-range loudspeakers.[3] Some manufactures built the CD-4 demodulator into complete four-channel receivers. Simply put, CD-4 consists of four recorded signals (LF, LB, RB, RF) using a coding matrix similar to FM broadcast stereo multiplexing.

QMRAudio mixing for film and television is a process during the post-production stage of a moving image program by which a multitude of recorded sounds are combined into one or more channels. In the process, the source signals' level, frequency content, dynamics and panoramic position are commonly manipulated and effects such as reverberation might be added. The process takes place on a mix stage, typically in a studio or theater, once the picture elements are edited into a final version. Normally the engineer will mix four main audio elements: speech (dialogue, ADR, voice-overs, etc.), ambience (or atmosphere), sound effects, and music.

QMRCompact Disc recordings contain two channels of 44.1-kHz 16-bit linear PCM audio. However, creators of the CD originally contemplated a four-channel, or quadraphonic, mode as well. The proprietary Red Book specification, as published by Sony and Philips, briefly mentions a four-channel mode in its June 1980, September 1983, and November 1991 editions. On the first page, it lays out the "Main parameters" of the CD system, including: "Number of channels: 2 and/or 4 simultaneously[*] sampled." The footnote says, "In the case of more than two channels the encoder and decoder diagrams have to be adapted." The Red Book also reserved the first bit of the so-called Q subchannel "control field" to signal the presence of four-channel audio, but did not specify a method for using four-channel in the CD system. Had it been later specified, this mode might have included four separate channels of linear PCM audio (requiring some combination of faster rotation, a lower sampling rate, or fewer bits per sample). Alternatively, the "four-channel" bit could have been used merely to indicate the presence of a matrix-encoded recording. In reality, however, the underspecified "four-channel" mode was dropped from the CD standard when it was adopted by the International Electrotechnical Commission and became IEC 908:1987, and later IEC 60908:1999. (Various national authorities have also adopted the IEC standard. E.g., it is also European Standard EN 60908:1999.) Neither the 1987 nor the 1999 version of the IEC standard discusses the possibility of four-channel audio. Instead, the IEC document reserves the first bit of the Q subchannel "control field" to a different, although similarly cryptic, purpose—according to clause 17.5 note 2, it is for "Broadcasting use" in "non-audio applications of the Compact Disc." Since the behavior of the "four-channel" or "Broadcasting use" bit was never specified by either CD standard, no mass-marketed discs have attempted to use the Red Book's four-channel mode, and no players have purported to implement it.

QMRAngels, caricatures of jazz performers Louis Armstrong, Cab Calloway, Fats Waller, and Jimmie Lunceford, tell Saint Peter that to get people to paradise he will need "rhythm"[1][4] (the short's credits list no voice actors, but a member of the all-black jazz group the Four Blackbirds —possibly Leroy Hurt—provides the cartoon's celebrity impressions).[5] The musicians go to Harlem and break into a performance of "Swing for Sale", and the Harlemites flock to listen. The film's climax takes on the characteristics of "a revivalist camp meeting" as the band makes its way to Pair-O-Dice, and people follow them in droves.[6] The newcomers receive their halos, and in the cartoon's final gag, the Devil himself asks to be admitted. Clean Pastures is a musical film, which means that it shifts between musical and non-musical sections, both of which are integral to the story.[7] Carl Stalling's musical score makes use of both public-domain music and songs owned by Warner Bros. Stalling's music "supplies both the foundation for the story and the driving force behind the animation." Music is of such importance that characters in Clean Pastures dance about even when no performers are pictured.[8] The all-black jazz group the Four Blackbirds performs the backing vocals for these songs.[5]

QMRClean Head is Oceana's first EP, and a follow-up to their second release Birth.Eater. The album was written with the intent of being the B-sides to Birth.Eater and covers similar topics. The record focuses primarily around the idea of finding beauty in life through whatever way you see fit. This album shows a vast sound change and maturity of the band as a whole and was very well received by fans and critics. Clean Head will be released as a Hot Topic exclusive, and on various online distribution services. This new EP has a total of four songs. The album was released on May 11, 2010.[1] "Birth.Eater" will also be re-released by Distort Entertainment, with the four new EP tracks.[2] This is also the last release to feature guitarist Jack Burns as well as the last to feature the "Oceana" name.

QMR1973–1975 Criticize Lin, Criticize Confucius 批林批孔运动 / 批林批孔運動 A campaign launched in 1973 that linked previous attacks against the late Lin Biao to criticisms of Confucianism. The campaign involved allegorical references wherein Mao and the Gang of Four were represented Qin Shihuangdi and the Legalist tradition, and Zhou Enlai was taken to represent the reactionary forces of Confucianism. The campaign served to indirectly criticize Zhou Enlai, while giving support to the Gang of Four. 1975–1977 Counterattack the Right-Deviationist Reversal-of-Verdicts Trend 反击右倾翻案风 / 反击右傾翻案風 Gang of four used it to attack Deng Xiaoping 1976 Campaign to denounce the Gang of Four In the immediate aftermath of Mao Zedong's death, the "Gang of Four" — composed of Jiang Qing, Zhang Chunqiao, Yao Wenyuan, and Wang Hongwen—were denounced as counterrevolutionaries. As all four had held prominent positions in Mao's government, they were blamed for the worst excesses of the Cultural Revolution, and prosecuted in 1981.

QMr1966 Destruction of Four Olds 破四旧 / 破四舊 The Destruction of the Four Olds was among the first major initiatives of the Cultural Revolution. Mao Zedong called for the "Four Olds"—Old Customs, Old Culture, Old Habits, and Old Ideas— to be destroyed. The task fell largely on Red Guards, who heeded Mao's call to burn and destroy cultural artifacts, Chinese literature, paintings, and religious symbols and temples. People in possession of these goods were punished. Intellectuals were targeted as personifications of the Four Olds, resulting in their persecution.

QMRThe Great Sparrow Campaign (Chinese: 打麻雀运动; pinyin: Dǎ Máquè Yùndòng) also known as the Kill a Sparrow Campaign (Chinese: 消灭麻雀运动; pinyin: Xiāomiè Máquè Yùndòng), and officially, the Four Pests Campaign was one of the first actions taken in the Great Leap Forward from 1958 to 1962. The four pests to be eliminated were rats, flies, mosquitoes, and sparrows.[1] The extermination of the last upset the ecological balance, and enabled crop-eating insects to proliferate. The campaign against the 'Four Pests' was initiated in 1958 as a hygiene campaign by Mao Zedong, who identified the need to exterminate mosquitoes, flies, rats, and sparrows. Sparrows – mainly the Eurasian tree sparrow[1][2] – were included on the list because they ate grain seeds, robbing the people of the fruits of their labour. The masses of China were mobilized to eradicate the birds, and citizens took to banging pots and pans or beating drums to scare the birds from landing, forcing them to fly until they fell from the sky in exhaustion. Sparrow nests were torn down, eggs were broken, and nestlings were killed.[1][3] Sparrows and other birds were shot down from the sky, resulting in the near-extinction of the birds in China.[4] Non-material rewards and recognition were offered to schools, work units and government agencies in accordance with the volume of pests they had killed. By April 1960, Chinese leaders realized that sparrows ate a large amount of insects, as well as grains.[3][2] Rather than being increased, rice yields after the campaign were substantially decreased.[1][2] Mao ordered the end of the campaign against sparrows, replacing them with bed bugs in the ongoing campaign against the Four Pests.[3] By this time, however, it was too late. With no sparrows to eat them, locust populations ballooned, swarming the country and compounding the ecological problems already caused by the Great Leap Forward, including widespread deforestation and misuse of poisons and pesticides.[1] Ecological imbalance is credited with exacerbating the Great Chinese Famine, in which at least 20 million people died of starvation.[5][6] Revived campaign[edit] On June 19, 1998, a poster was spotted at Southwest Agricultural University in Chongqing, "Get rid of the Four Pests". Ninety-five percent of households were ordered to get rid of four pests. This time, sparrows were replaced with cockroaches.[3] A similar campaign was spotted in the spring of 1998 in Beijing. This time, people did not respond to either of these campaign style approaches, as they were already fond of killing the said four pests, most especially cockroaches.[3] Cultural influence[edit] In the TVB drama series Rosy Business (aired 2009 but set in mid-1800s China), a peasant came up with the idea of killing the sparrows to improve agricultural output. It was meant to be a prank used to trick the peasant owners into starvation and poverty. In Episode 20 of the children's animated television series, Sagwa, the Chinese Siamese Cat (aired 2001–2002 but set in China around 1900), the mistress of the house declares that certain useless animals are banned from the compound. After the animals – the episode's eponymous birds, bees, and silkworms – are driven out, the family discovers the consequences. The mistress' fancy banquet is ruined by the lack of food and clothing, and she learns a valuable lesson. The album Every Red Heart Shines Toward the Red Sun (2006) by the American post-rock band Red Sparowes tells, by way of its song titles, the story of the Great Sparrow Campaign. The children's book Sparrow Girl (2009) by Sara Pennypacker tells the story of the Sparrow War.

QMR1958–1962 Four Pests Campaign 消灭麻雀运动 / 消滅麻雀運動 A mass mobilization effort to eradicate rats, flies, mosquitoes, and sparrows. The extermination of the latter upset the ecological balance, and enabled the proliferation of locust, resulting in severe crop damage.

QMRThe Socialist Education Movement (simplified Chinese: 社会主义教育运动; traditional Chinese: 社會主義教育運動; pinyin: Shèhuìzhǔyì Jiàoyù Yùndòng, abbreviated 社教运动 or 社教運動), also known as the Four Cleanups Movement (simplified Chinese: 四清运动; traditional Chinese: 四清運動; pinyin: Sìqīng Yùndòng) was a movement launched by Mao Zedong in 1963 in the People's Republic of China. Mao sought to remove what he believed to be "reactionary" elements within the bureaucracy of the Communist Party of China, saying that "governance is also a process of socialist education." [1][2] On August 19, 1966, the campaign to destroy the Four Olds began in Beijing.[3] Goals[edit] The goal of the movement was to cleanse politics, economy, organization, and ideology (the four cleanups). It was to last until 1966. What this movement entailed was that intellectuals were sent to the countryside to be re-educated by peasants. They still attended school, but also worked in factories and with peasants. The campaign is described by Donald Klein in the Encyclopedia Americana 2007 (Grolier Online), as a "nearly complete failure." Mao's dissatisfaction over this program's inefficacy set the stage for the Cultural Revolution (1966-1976). '

QMROver the latter half of the 20th century, as standard clothing in golf became more casual, the tennis shirt was adopted nearly universally as standard golf attire.[2] Many golf courses and country clubs require players to wear golf shirts as a part of their dress code.[14][15] Moreover, producing Lacoste’s "tennis shirt" in various golf cuts has resulted in specific designs of the tennis shirt for golf, resulting in the moniker "golf shirt". Golf shirts are commonly made out of polyester, cotton and polyester blends, or mercerized cotton. The placket typically holds three or four buttons, and consequently extends lower than the typical polo neckline. The collar is typically fabricated using a stitched double-layer of the same fabric used to make the shirt, in contrast to a polo shirt collar, which is usually one-ply ribbed knit cotton. Golf shirts often have a pocket on the left side, to hold a scorepad and pencil, and may not bear a logo there.

QMRA Grandfather shirt or Granddad shirt is a long-sleeved flannel or brushed cotton collarless shirt worn throughout Ireland. Traditional shirts are white with coloured vertical stripes. Longer shirts are used as nightshirts or pajamas. The nightshirt version can include a matching nightcap. Most shirts have four buttons

QMRBizarre Ride II the Pharcyde is the debut album of American hip hop group The Pharcyde, released on November 24, 1992 through Delicious Vinyl Records. The album was produced by former group member J-Swift, and features only one guest appearance, provided by little known Los Angeles rapper Bucwheed (known then as "Buckwheat" from The Wascals). In the years after its release, Bizarre Ride has been hailed by music critics and alternative hip hop fans, as a classic hip hop album along with Souls of Mischief's "93 Till Infinity",[1] and has appeared in numerous publications' "best albums" lists.[2] Recording[edit] The four emcees, along with producer J-Swift, began recording their debut album in 1991 at the Hollywood Sounds studio in California, with Delicious Vinyl Records head Michael Ross overseeing the project as Executive Producer. J-Swift produced 10 songs and five interludes—15 of the album's 16 tracks. Before the completion of the album, Swift had a falling-out with the group over internal problems. He claimed that he was not properly compensated for his work, and that the other group members had tried to take production credit, when he had crafted all the beats himself.[10] After leaving Pharcyde, J-Swift began a crack cocaine habit, which he has yet to completely recover from. In a 2006 interview with Mass Appeal Magazine, Swift stated: I would be in the studio crying ’cause I couldn’t believe that I was in the situation that I was in. I was like, What did I do to deserve this? All I did was try to help everybody, so I was kinda feeling sorry for myself. I was feeling suicidal but I knew that I didn’t have the balls to put a gun to my head, so I figured I’d smoke dope and just kill myself off this dope.[10] Now without a producer or a finished product, the group recruited local producer L.A. Jay to craft the album's final recording, "Otha Fish", which was also co-produced by SlimKid 3. Music[edit] Lyrical content[edit] Much of the album's acclaim was due to the eccentric, comedic content provided by the four emcees, who were described as a "pack of class clowns set loose in a studio" by Rolling Stone. The album's wacky storytelling and light-hearted playfulness provided an alternative to the pessimistic, hardcore hip hop that had ruled the scene at the time. Due to its light lyrical content, the album has been described as an extension of the "Daisy Age", established by De La Soul and the Native Tongues Posse. AllMusic described the group's rapping as "amazing", and stated, "The L.A.-based quartet introduced listeners to an uproarious vision of earthy hip-hop informed by P-Funk silliness and an everybody-on-the-mic street-corner atmosphere that highlights the incredible rapping skills of each member."[1] Instead of focusing on the troubles of the inner city, the quartet use their verses to provide humorous first-person narratives, with varying topics. On the album opener "Oh Shit", SlimKid, Imani and Fatlip trade embarrassing tales about drunken antics, unusual sex partners and transsexuals.[11] SlimKid, Imani and guest rapper Buckwheat use the song "On the DL" to vent personal stories that they'd like to be kept "on the down-low", with topics including masturbation and murder.[12] On the single "4 Better or 4 Worse", Fatlip dedicates an entire verse to prank calling, in which the rapper spouts insane and psychotic threats while a confused female victim continually threatens to call the police.[13] The group's debut single "Ya Mama", described by the Rolling Stone Album Guide as the album's most memorable track, calling it a "marathon game of the dozens",[1] sees the four rappers trading comical insults towards each other's mothers. An online reviewer comments on the group's humorous rapping style: The first album by the lovably obnoxious California rappers, is a wonderfully adventurous exploration that covers almost every social topic known to man in the best way possible – with a brilliant mixture of low and high comedy and introspective contemplation. The four rappers that form The Pharcyde are all very humorous, thoughtful, surprsingly lucid and self-depreciating, and most importantly, they can actually rap.[14] While the majority of the album has a focus on comedic stories, the song "Officer" touches on the topic of racial profiling. "Otha Fish" finds the group rising up and moving on from their past hang-ups as described in the previous track, "Passing Me By", the album's hit single. On the song, the four recount heartbreaking tales of school-boy crushes that had eluded them. Their mix of humor and social insight was one factor in the album's acclaim. An editorial reviewer comments on the group's unique style: When the Pharcyde burst onto the scene in the summer of '92 with its brilliantly disconnected grab bag Bizarre Ride II the Pharcyde, it seemed at first an innocuously enjoyable, goofy if somewhat lightweight disc. However, it would swiftly become clear that there were deeper waters stirring within the Pharcyde's rhymes and rhythms, and that the group's style was unlike that of those who came before. The main distinction came in the Pharcyde's subject matters, which run the gamut from the usual sexual conquests all the way to rejection and masturbation. The group's lyrics are often reflective and vulnerable, bordering on self-deprecating at times. While many rappers who came before poked fun at themselves as a gimmick, the Pharcyde relates its rebuffs with confident candor."[3] — Reviewer

QMRDungeons and Dragons: Heroes is a hack and slash video game with RPG elements. It was released by Atari exclusively for the Xbox in 2003. It is set in the Dungeons & Dragons universe and is playable solo or with up to four players. Players take on the role of four reincarnated heroes brought back to life to fight their former nemesis, a wizard named Kaedin. Gameplay[edit] Up to four players can play, each of whom can control one of four characters: a dwarf cleric, an elf wizard, a halfling rogue, and a human fighter.[1] Players can join and quit the game at any time.[1] The characters can be a mixed group of varying levels, and when a character levels up, the player can delay the process of distributing new points and skills until after any current combat or action sequences complete.[1] The game has four difficulty levels: easy, normal, hard, and nightmare, the latter of which can only be played after completing the game on the hard setting.[1] The game also features a large variety of monsters from the Dungeons & Dragons Monster Manuals, including red dragons, Yuan-tis, and fire giants.[1] Plot[edit] One hundred and fifty years before the present, the wizard Kaedin had opened four portals leading to different planes of existence. He harnessed power of the four planes to create "Planar Gems," each with the same power as the planes they came from. He then created a fifth Gem to control the four Planar Gems and entrusted a beholder to protect it. Beholders are long-lived, and this one still protects it to this day. Kaedin became more powerful and malevolent with the four Planar Gems, and conquered town after town. The Kingdom of Baele called for its best and brightest, and four souls answered the call (your characters in the game). They traveled to Kaedin's castle and killed him.[1] As Kaedin died, he cast a final spell that killed the four heroes.[1] With Kaedin dead, the heroes were buried with full honors and the Gems were banished to the planes where they remain. Castle Baele was built over the site of the four portals and Kaedin's body is thrown into an unmarked grave. One hundred and fifty years later, a group of evil clerics sought to channel the dead wizard's power, but Kaedin revived and killed them all. Now a group of good clerics revives the four heroes to go after Kaedin. The four go through the crypts and fight the Bulette. After heading out into the swamps, They find a shadowy rogue who gives you information on the castle and who to contact there. At the end of the swamps, they enter Castle Baele. Upon arriving at Castle Baele, the four travel to the shoppe and chat with Rik, the shopkeeper. He informs the four that they need to get the Planar Gems. Although, you need to attain certain keys first. The four head to the Dragon's Tankard to talk with the rogues (of which one is Lidda, featured in the Dungeons and Dragons PHB, the halfling rogue). She gives the heroes the key to the Great Hall in exchange for killing all of the Trolls in the marketplace, and the heroes go there. After clearing out the Great Hall, the heroes return to Rik and he tells them that they must collect the four Scepters to open the portals to the first plane. After clearing out the Treasury, Barracks, Church of Pelor and the Dungeons, the four return to Rick with the four scepters. After attaining the scepters, the four kill the beholder guarding the Gem of Winds (the fifth Gem Kaedin made) and take it back to Rik. He explains how to open the first portal, and the heroes go to the Wilds and kill the Yuan-Ti. They fight to the top of the trees and then to a bluff where they fight an Yrthak. After defeating the Yrthak the heroes take the Gem of Nature, which opens the portal to the Forge. This is a hot and fiery level full of clockwork soldiers and workers (with some Fire Elementals and Fire giants as well). The four fight their way to a red dragon and defeat it. They claim the Gem of Fire and open the portal to the Frostbound. Upon arriving, the heroes come to a sorceress who wants some Ice Golems dead. Working their way through barbarians, frost wolves and killing the Ice Golems, the heroes make their way to the Frost Worm's Lair; and they kill the Frost Worm and take the Gem of Ice, which opens the portal to Bone Necropolis. The heroes discover that Rik is missing, and Lidda supposes that he got wise to the situation and moved on. After fighting many undead in the Bone Necropolis, the four come across the Bone Bridge and defeat many more undead foes. In the Bone Temple, the heroes come up against very powerful creatures. The heroes are tested, but come out victorious. In the inner sanctum the four come across a Lich, which they defeat with their upgraded ancestral weapons and claim the Gem of Death. Upon returning to the Shoppe, the heroes find they now must travel to Kaedin's flying castle. The heroes find out that Rik is actually Kaedin! He laughs and mocks the four, as they decide to follow him and end this once and for all. They fight many beasts and pull many levers until they face Kaedin the first time. He flees further into the castle, where the four find him in another tower and fight him until he leaves a second time. Upon fighting him the third time, he uses the Gems to call upon the power stored in them. Because the four actually possess the real Gems, they can defeat Kaedin and destroy the Gems leaving Baele in peace, and the heroes help to rebuild the Castle and help the surrounding communities. Characters[edit] There are four playable characters in the game: Human Fighter-He is from Castle Baele originally, after losing his father in the Far North on the island of Axion. He arrived in Baele as Kaedin rose to power, and helped defeat the wizard the first time (and losing his life in the process). 150 years after, he was resurrected by the dwarven clerics to battle Kaedin again. Elf Wizard-Raised in Baele, this elf trained with the staff and magic. She accepted the call to kill Kaedin when the head of her Guild called, "If your power be equal to Kaedin, bring yourself forward." 150 years later she steps forward again to kill Kaedin once and for all. Dwarf Cleric-He was raised in mountain halls, and trained as a Cleric of Moradin. He went to Baele seeking a drink after clearing out some evil dwarves and heard about an evil wizard named Kaedin conquering town after town. He decided it was Moradin's Will to kill this wizard. 150 years later, Moradin's Clerics raised him from the dead to seek out Kaedin and kill him again. Halfling Rogue-Orphaned at the age of 5, this rogue was left in the care of the Seven Stars Crew, a feared gang of rogues. She was trained, and then helped a wizard of some renown to attain some amulets. 10 years later she found out that the same wizard had destroyed her village. Kaedin was his name, and she left for Baele to exact revenge. 150 years later, her conviction to kill the wizard is still as strong as ever. Each hero has a unique ancestral weapon which lost its power when Kaedin placed a curse upon it. Throughout the game, players collect Soul Shards to upgrade the weapon's power. Heroes all have some unique abilities which can be leveled up as the game progresses.

QMRSolid Gold is the second album by the British post-punk band Gang of Four, released in 1981. Two of its tracks, "Outside the Trains Don't Run on Time" and "He'd Send in the Army", are re-recordings of songs previously released as a single in the UK.

QMR"Four More From Toyah" was the ninth UK single, and third EP by the band Toyah, fronted by Toyah Willcox, and was released at the end of 1981. The lead track on the release, "Good Morning Universe", was not included on an album at the time, nor were the other three tracks on the EP. The first 100,000 pressings of the single also came with a free flexidisc, containing a fifth exclusive track, "Stand Proud". This collectability helped the single reach Number 14 in the UK Singles Charts.

QMRTracks is a four-disc box set by Bruce Springsteen, released in 1998 containing 66 songs. This box set mostly consists of never-before-released songs recorded during the sessions for his many albums, but also includes a number of single B-sides, as well as demos and alternate versions of already-released material.

QMRFour Sail is the fourth album by the American rock band, Love, released in 1969.

QMRThe Early Four Track Recordings is a compilation album by indie rock band Of Montreal. It contains early recordings from the band, with the song titles telling a fictional story about actor Dustin Hoffman. Though the titles feature Dustin Hoffman, the album name and content have nothing to do with him, and the titles were chosen only for humor.

QMrThe TASCAM Portastudio was the world's first four-track recorder based on a standard compact audio cassette tape. The Portastudio 144 made its debut in 1979 (priced at about $1200.00 Canadian) to be followed by the Porta One in 1984. For the first time it enabled musicians to record affordably several instrumental and vocal parts on different tracks of the built-in four-track recorder and later blend all the parts together, while transferring them to another standard, two-channel stereo tape deck (remix and mixdown) to form a stereo recording. These machines were typically used by artists to record demos, although they are still often used in Lo-fi recording. The analog portastudios by TASCAM (a division of TEAC) and similar units by Fostex, Akai, Yamaha, Sansui, Marantz, and others generally recorded on high-bias cassette tapes. Most of the machines were four-track, but there were also six-track and eight-track units. Some newer digital models record to a hard disk, allowing for digital effects and up to 32 tracks of audio. One widely used model was the TASCAM 424 (in three versions), which offered a great deal of flexibility while still remaining inexpensive to use. Prior to the advent of digital recording, the 424 was an affordable way for bands to record demos or even commercial albums.

QMRFourTrack is a multitrack audio recorder app for iOS and Android[1][2] developed by Sonoma Wire Works. This app is a songwriting and practice tool for singers, guitar players, piano players and other musicians who want to capture musical ideas and record songs on their iPhone (3GS or later), iPod touch (3rd generation or later), and iPad using iOS 4.3 or later.[3] FourTrack works using your smartphone's built-in microphone or a headset mic. WiFi sync allows FourTrack recordings to be transferred to any desktop computer either by launching RiffWorks recording software and clicking import, or by downloading the tracks with a browser, then importing them into any recording software (DAW). Sonoma Wire Works, is the maker of RiffWorks guitar recording software, and by The Retronyms, makers of Recorder, a voice recorder for the iPhone and iPod touch. FourTrack can be used to create formal or just everyday recordings.

QMr "Four Kings: Leonard, Hagler, Hearns, Duran and the Last Great Era of Boxing". Books.google.com. Retrieved March 22, 2015. ^ Jump up to: a b

QMrDi Giacomo, Salvatore (1924). I quattro antichi conservatori di musica a Napoli (The Four Ancient Music Conservatories of Naples). Milan: Sandron.

QMRThe Deposition (also called the Florence Pietà, the Bandini Pietà or The Lamentation over the Dead Christ) is a marble sculpture by the Italian High Renaissance master Michelangelo. The sculpture, on which Michelangelo worked between 1547 and 1553, depicts four figures: the dead body of Jesus Christ, newly taken down from the Cross, Nicodemus (or possibly Joseph of Arimathea), Mary Magdalene and the Virgin Mary. The sculpture is housed in the Museo dell'Opera del Duomo in Florence.

QMrIn music, a drum stroke is a movement which produces a single or multiple notes on drums or other percussion instruments such as cymbals. There are several types of strokes: four basic single strokes, double and other multiple strokes. Basic Strokes[edit] The basic strokes produce a single hit or notes while resulting in different sounds. They are produced by different movements. The full stroke begins with the tip of the drumstick held 8-12" above the striking surface. The drummer strikes the drum and then returns the stick back up to its original position. The down stroke begins with the tip at the same height as the full stroke, but upon striking the drum head, the drummer keeps the stick low (about an inch above the striking surface). The up stroke begins with the tip of the stick hovering about an inch above the head of the drum. The drummer strikes the surface, then brings the stick up to full stroke or down stroke position. In the tap, the stick begins at the same position as the up stroke and remains there after striking. The four basic strokes are used to produce a variety of accented and unaccented beat combinations.

QMRBy the early 1960s, Chong was playing guitar for a Calgary soul group called The Shades. The Shades moved to Vancouver, British Columbia, where the band's name changed to "Little Daddy & The Bachelors". They recorded a single, "Too Much Monkey Business" / "Junior's Jerk". Together with bandmember Bobby Taylor, Chong opened a Vancouver nightclub in 1963. Formerly the Alma Theatre, they called it "Blue Balls". They brought in the Ike & Tina Turner Revue, which had never been to Vancouver before. Although Little Daddy & The Bachelors built up a small following, things soured when they went with Chong's suggestion and had themselves billed as "Four Niggers and a Chink"[9] (or, bowing to pressure, "Four N's and a C") before taking on the moniker Bobby Taylor & the Vancouvers.[9]

QMR"4 the Tears in Your Eyes" is a song by Prince and The Revolution. Prince donated this song for the album We Are the World after he decided not to participate in the song "We Are the World". A rare live version of the song was included on the album The Hits/The B-Sides. The song was written, produced and performed by Prince and is one of his most religious songs, speaking of Jesus and his ministry, miracles and crucifixion.

QMRForgotten Tears originally started as a four-man core band, including Faust Quaggia (vocals and rhythm guitar), Paolo Beretta (guitars), Andrea Giovannoni (bass guitar) and Matteo Torres (drums). They recorded their first Promo CD titled Still Nothing Inside, with producer Ettore Rigotti (Disarmonia Mundi, Slowmotion Apocalypse, Stigma, Destrage). The promo cd included four tracks and was never released to public, the only purpose of that recording was to give a sample of what were the band attitude and musical influences, meanwhile they were looking to a record label. After about four years of playing shows with this line up, Faust Quaggia decided to devote himself only to vocals. Simone Laruccia joined the band in 2008 as a new rhythm guitarist.

QMRThe Four Georgians were a group of gold prospectors that are traditionally credited for discovering the Last Chance placer gold strike of Helena, Montana. They were John Cowan, D. J. Miller, John Crab, and Reginald (Robert) Stanley. Of the four, the only actual Georgian was Cowan, who hailed from Acworth, Georgia.[1][2] The other three came from Alabama (Miller), Iowa (Crab) and England (Stanley). It has been speculated that they were named "Georgians" not from where they came from, but because they were practicing the "Georgian method" of placer mining.[3][4] In 1864, they left the Alder Gulch area of Virginia City, Montana Territory, heading north toward the Kootenai River country to pursue rumored prospects there. En route, they heard that the Kootenai prospects had played out, and instead decided to prospect the Little Blackfoot River. They crossed the Continental Divide to the Prickly Pear Creek drainage, still finding only minimal signs of gold at best. Noting a small creek in the Prickly Pear Valley with the best prospects so far, they again moved north to explore the Marias River. Still finding little gold after six weeks of hard work, they returned south to the place they referred to as Last Chance Gulch, since it would be their final opportunity on a long, arduous prospecting trip. They were prepared to give up on the whole area.[1][3] On July 14, 1864, they dug two prospect pits on Last Chance Gulch upstream from their earlier efforts.[3] Both pits revealed flat gold nuggets and gold dust. All their efforts had finally paid off. Eventually, Crab and Cowan were sent back to Virginia City for more supplies, other prospectors began appearing, and the Last Chance Gulch bonanza began.[5] A Georgian genealogist named Suzanne suggests instead that the "Four Georgians" were: John Cowan, his nephew Frank Cowan, Henry Rusk, and Bill Palmer. She claims that these four are indeed all Georgians, knew each other, and mined gold in Montana. She refers to a news article in an Acworth, Georgia newspaper from 1975 but does not refer to a specific date.[2] No other sources have substantiated this story. In 1867, the Four Georgians finally sold out their claims and took $40,000 of gold dust by wagon to Fort Benton, MT to board a steam boat down the Missouri River and eventually all the way to the U.S. Mint in Philadelphia where they cashed in three years of hard labor in the Montana gold fields.[3] Reginald Stanley's accounts of his discovery of gold in Last Chance Gulch can be found in the archives of the Montana Historical Society in Helena, MT as Small Collection 781, Reginald Stanley papers.[6]

QMRThe Four Esquires were an American vocal group from Boston, Massachusetts. They had two hit singles in the U.S. late in the 1950s, both on Paris Records. The first, "Love Me Forever", featured orchestral backing by Sid Bass with a female session vocalist and peaked at #25 on the Billboard Hot 100 in 1957.[1] It also reached #23 on the UK Singles Chart.[2] The second, "Hideaway", had orchestral accompaniment by Richard Hayman, and peaked at #21 in the U.S. in 1958.[1]

QMRStereo-4, also known as EV (from Electro-Voice) or EV-4, was a matrix 4-channel quadraphonic sound system developed in 1970 by Leonard Feldman and Jon Fixler.[1]

QMR"Big Four Poster Bed" is a song written by Shel Silverstein and performed by Brenda Lee featuring the Nashville Sound.[1] The song reached #4 on the U.S. country chart and #2 on the Canadian country chart in 1974.[2] It was featured on her 1974 album, Now.[3]

Jacobs recommends four pillars of effective city neighborhood planning: To foster lively and interesting streets To make the fabric of the streets as continuous a network as possible throughout a district of potential subcity size and power. To use parks, squares, and public buildings as part of the street fabric, intensifying the fabric's complexity and multiple uses rather than segregating different uses To foster a functional identity at the district level

QMRElegant Slumming is the second album by the British dance band M People. It was released on 4 October 1993 charting and peaking at number 2 on the UK Album Chart and spent 87 weeks in the Top 75. It re-entered the chart three times in October 1996 and March and September 1997. Its overall sales stand at 835,000 as of September 2011.[3] The four singles released from the album were all UK Top 10 hits: "One Night in Heaven" (#6) and "Moving on Up" (#2), as well as a cover version of the Dennis Edwards and Siedah Garrett song "Don't Look Any Further", which reached No. 9 in the UK. A fourth hit, "Renaissance", reached No. 5 in the same chart.

QMR"Regulate" is a song performed by Warren G and Nate Dogg. Released in the summer of 1994, the track appears on the soundtrack to the film Above the Rim and later Warren G.'s album Regulate...G Funk Era. The song reached #2 on the Billboard Hot 100 chart[1] and #8 on the R&B/Hip-Hop chart.[2] It is considered the breakout single for both artists.[citation needed] The track makes heavy use of a four-bar sample of the rhythm of Michael McDonald's song "I Keep Forgettin' (Every Time You're Near)".[3] It also samples "Sign of the Times" by Bob James and "Let Me Ride" by Dr. Dre. One mix of the song is referred to as "I Keep Forgettin' to Regulate".

QMRThe term Glass–Steagall Act usually refers to four provisions of the U.S. Banking Act of 1933 that limited commercial bank securities, activities, and affiliations within commercial banks and securities firms.[1] Congressional efforts to "repeal the Glass–Steagall Act" referred to those four provisions (and then usually to only the two provisions that restricted affiliations between commercial banks and securities firms [2]). Those efforts culminated in the 1999 Gramm–Leach–Bliley Act (GLBA), which repealed the two provisions restricting affiliations between banks and securities firms.[3] The Glass–Steagall Act also is used to refer to the entire Banking Act of 1933, after its Congressional sponsors, Senator Carter Glass (D) of Virginia, and Representative Henry B. Steagall (D) of Alabama.[4] This article deals with only the four provisions separating commercial and investment banking. The article 1933 Banking Act describes the entire law, including the legislative history of the Glass–Steagall provisions separating commercial and investment banking. A separate 1932 law also known as the Glass–Steagall Act is described in the article Glass–Steagall Act of 1932.

QMRFour phases of self-regulation[edit] According to Winne and Hadwin, self-regulation unfolds over “four flexibly sequenced phases of recursive cognition.” These phases are task perception, goal setting and planning, enacting, and adaptation. During the task perception phase, students gather information about the task at hand and personalize their perception of it. This stage involves determining motivational states, self-efficacy, and information about the environment around them. Next, students set goals and plan how to accomplish the task. Several goals may be set concerning explicit behaviors, cognitive engagement, and motivation changes. The goals that are set depend on how the students perceive the task at hand. The students will then enact the plan they have developed by using study skills and other useful tactics they have in their repertoire of learning strategies. The last phase is adaptation, wherein students evaluate their performance and determine how to modify their strategy in order to achieve higher performance in the future. They may change their goals or their plan; they may also choose not to attempt that particular task again. Winne and Hadwin state that all academic tasks encompass these four phases.

Self-regulation theory (SRT) is a system of conscious personal management that involves the process of guiding one's own thoughts, behaviors, and feelings to reach goals. Self-regulation consists of several stages, and individuals must function as contributors to their own motivation, behavior, and development within a network of reciprocally interacting influences. Roy Baumeister, one of the leading social psychologists who have studied self-regulation, claims it has four components: standards of desirable behavior, motivation to meet standards, monitoring of situations and thoughts that precede breaking said standards, and lastly, willpower

Baumeister and colleagues expanded on this, and determined the four components to self-regulation. Those include standards of desirable behavior, motivation to meet these standards, monitoring of situations and thoughts that precede breaking standards, and willpower.[8]

QMRAnother factor that can help the patient reach his/her own goal of personal health is to relate to the patient the following: Help them figure out the personal/community views of the illness, appraise the risks involved, and give them potential problem-solving/coping skills.[3] Four components of self-regulation described by Baumeister et al. (2007) are: Standards: Of desirable behavior. Motivation: To meet standards. Monitoring: Of situations and thoughts that precede breaking standards. Willpower: Internal strength to control urges

QMRThe Remo Four were a 1950s-1960s rock band from Liverpool, England. They were contemporaries of The Beatles, and later had the same manager, Brian Epstein. Its members were Colin Manley (born Colin William Manley, 16 April 1942, in Old Swan, Liverpool, Lancashire died 9 April 1999) (lead guitar/vocals), Phil Rogers (rhythm guitar/bass guitar/vocals) (born Philip Rogers, March 1942, in Liverpool), Don Andrew (born Donald Andrew, in 1942, in Liverpool) (bass guitar/vocals), and Roy Dyke (drums) (born 13 February 1945, in Liverpool). Andrew and Manley were in the same class at school (Liverpool Institute for Boys) as Paul McCartney.[1]

QMRJoin the Dots: B-Sides & Rarities is a box set of The Cure, released on January 27, 2004 by their former record label Fiction. (Elektra and Rhino co-released the compilation in North America.) This box set is a four-disc compilation of B-sides and rarities, digitally remastered from their original tapes. The box set includes all B-sides by the band, apart from a number of remixes, as well a number of unreleased songs and songs that had been out of physical circulation for years. Many of the songs had not appeared on CD before. The set includes a booklet with track-by-track commentary and an extensive overview of the band's history up to 2004, followed by an extensive list of The Cure's discography.

QMr"Hey Jude" is a song by the English rock band the Beatles, written by Paul McCartney and credited to Lennon–McCartney. The ballad evolved from "Hey Jules", a song McCartney wrote to comfort John Lennon's son, Julian, during his parents' divorce. "Hey Jude" begins with a verse-bridge structure incorporating McCartney's vocal performance and piano accompaniment; further instrumentation is added as the song progresses. After the fourth verse, the song shifts to a fade-out coda that lasts for more than four minutes. The Beatles recorded four takes of "Hey Jude", the first of which was selected as the master.[39] With drums absent for the first 50 seconds of the song, McCartney began this take unaware that Starr had just left for a toilet break. Starr soon returned – "tiptoeing past my back rather quickly", in McCartney's recollection – and performed his cue perfectly. McCartney added: "his timing was absolutely impeccable."[40] "Hey Jude" was released on 26 August 1968 in the United States and 30 August in the United Kingdom,[78] backed with "Revolution" on the B-side of a 7" single.[79] It was one of four singles issued simultaneously to launch Apple Records – the others being Mary Hopkin's "Those Were the Days", Jackie Lomax's "Sour Milk Sea", and the Black Dyke Mills Band's "Thingumybob".[80] In advance of the release date, Apple declared 11–18 August to be "National Apple Week" in the UK,[80][81] and sent gift-wrapped boxes of the records, marked "Our First Four", to Queen Elizabeth II and other members of the royal family, and to the British prime minister.[82] The release was promoted by Derek Taylor, who, in Doggett's description, "hyped the first Apple records with typical elan".[83] "Hey Jude" was the first of the four singles, since it was still designated as an EMI/Parlophone release in the UK and a Capitol release in the US, but with the Apple Records logo now added.[84][nb 8] In the US, "Hey Jude" was the first Beatles single to be issued in a company sleeve rather than a picture sleeve.[86]

QMrThe four pillars policy is an Australian Government policy to maintain the separation of the four largest banks in Australia by rejecting any merger or acquisition between the four major banks.[1]

Dance Chapter

QMRSportsmanship is an aspiration or ethos that a sport or activity will be enjoyed for its own sake, with proper consideration for fairness, ethics, respect, and a sense of fellowship with one's competitors. A "sore loser" refers to one who does not take defeat well, whereas a "good sport" means being a "good winner" as well as being a "good loser".[1][2](Someone who shows courtesy towards another in a sports game). Sportsmanship can be conceptualized as an enduring and relatively stable characteristic or disposition such that individuals differ in the way they are generally expected to behave in sport situations. In general, sportsmanship refers to virtues such as fairness, self-control, courage, and persistence,[3] and has been associated with interpersonal concepts of treating others and being treated fairly, maintaining self-control if dealing with others, and respect for both authority and opponents. Sportsmanship is also looked at as being the way one reacts to a sport/game/player. The four elements of sportsmanship are often shown being good form, the will to win,willing to lose equity and fairness. All four elements are critical and a balance must be found among all four for true sportsmanship to be illustrated.[4] These elements may also cause conflict, as a person may desire to win more than play in equity and fairness and thus resulting in a clash within the aspects of sportsmanship. This will cause problems as the person believes they are being a good sportsman, but they are defeating the purpose of this idea as they are ignoring two key components of being sportsman like. When athletes become too self-centred, the idea of sportsmanship unfortunately is dismissed.[5]

QMrA 12th-century Byzantine manuscript of the Hippocratic oath. The oath is written in the form of a cross

QMRThe four earliest karate styles developed in Japan are Shorin-ryu, Wado-ryu, Shito-ryu, and Goju-ryu.[1] The first three styles find their origins in the Shuri region of Okinawa whilst Goju-ryu finds its origins in the Naha province. The fourth is always different

QMrCross for the Four Day Marches (Dutch: Vierdaagskruis): awarded to participants who successfully completed the Four Days Marches according to regulations. The medal is an official Dutch decoration that can be worn on a Dutch military uniform. It is fully named "Cross for demonstrated marching skill", as defined by Royal Decree on 6 October 1909. The walker receives a specific medal depending on the number of times he or she successfully finished the event. The Four Day Marches Cross can be awarded in bronze, silver or gold, which may have a crown above the cross, together with enamelled arms. The ribbon bears numbers and/or a laurel wreath and number or single or double pearl necklace and number, all depending on the number of times the participant has completed the marches.

QMrThe Worth Four Light Test, also known as the Worth's Four Dot test or W4LT, is a clinical test mainly used for assessing a patient's degree of "binocular vision" and "binocular single vision". Binocular vision, involves an image being projected by each eye (simultaneously) into an area in space and being fused into a single image.The Worth’s Four Light Test is also used in detection of suppression of either the right or left eye. Suppression occurs during binocular vision when the brain does not process the information received from either of the eyes. This is a common adaptation to strabismus, amblyopia and aniseikonia. When recording results for the W4LT it is important to ask the patient a series of questions in order to ensure you correctly record exactly what they are seeing. This is essential in order to interpret the patient’s results and then make an accurate diagnosis. The questions are: How many lights are you seeing? What colour are they? Where are they located? Are all the lights in line? Or are some higher than the others? Do all the lights show up at one time, or are they flashing on and off?

QMRJoin Five (also known as Morpion solitaire, Cross 'n' Lines or Line Game) is a paper and pencil game for one or two players, played on a plus-shaped or quadrant/cross shaped grid of dots. The origins of the game are probably in northern Europe. References to the game first appeared in French publications in the 1970s.[1] In addition to being played recreationally, the game has been the subject of theoretical studies[2] and computer searches for solutions.[3]

QMRݜ (Unicode name: Arabic Letter Seen With Four Dots Above) is an additional letter of the Arabic script, derived from sīn (ﺱ) with the addition of four dots or two horizontal lines above the letter. It is not used in the Arabic alphabet itself, but is used in Shina to represent voiceless retroflex fricative, [ʂ].

The four traditional dances of hip-hop are rocking, b-boying/b-girling, locking and popping, all of which trace their origins to the late 1960s or early 1970s

QMRHip hop or hip-hop is a sub-cultural movement that formed during the early 1970s by African-American youths residing in the South Bronx in New York City.[2][3][4][5][6] It became popular outside of the African-American community in the late 1980s and by the 2000s became the most listened-to musical genre in the world.[7] It is characterized by four distinct elements, all of which represent the different manifestations of the culture: rap music (oral), turntablism or DJing (aural), b-boying (physical) and graffiti art (visual). Even while it continues to develop globally in myriad styles, these four foundational elements provide coherence to hip hop culture.[3] The term is often used in a restrictive fashion as synonymous only with the oral practice of rap music.[8]

Literature Chapter

QMRThe Lion, the Witch and the Wardrobe is a high fantasy novel for children by C. S. Lewis, published by Geoffrey Bles in 1950. It is a novel about the adventure of four children. It's the first published and best known of seven novels in The Chronicles of Narnia (1950–1956). Among all the author's books it is also the most widely held in libraries.[2] Although it was written as well as publishedfirst in the series, it is volume two in recent editions, which are sequenced by the stories' chronology (the first being The Magician's Nephew). Like the others, it was illustrated by Pauline Baynes, and her work has been retained in many later editions.[1][3] Most of the novel is set in Narnia, a land of talking animals and mythical creatures that one White Witch has ruled for 100 years of deep winter. In the frame story, four English children are relocated to a large, old country house following a wartime evacuation. The youngest visits Narnia three times via the magic of a wardrobe in a spare room. All four children are together on her third visit, which verifies her fantastic claims and comprises the subsequent 12 of 17 chapters except for a brief conclusion. In Narnia, the siblings seem fit to fulfill an old prophecy and so are soon adventuring both to save Narnia and their lives. Lewis wrote the book for, and dedicated it to, his goddaughter Lucy Barfield. She was the daughter of Owen Barfield, Lewis's friend, teacher, adviser, and trustee.[4] TIME magazine included the novel in its "All-TIME 100 Novels" (best English-language novels from 1923 to 2005).[5] In 2003, the novel was listed at number 9 on the BBC's survey The Big Read.[6] It has also been published in 47 foreign languages.[7] Plot summary[edit] In 1940, four siblings – Peter, Susan, Edmund, and Lucy Pevensie – are among many children evacuated from London during World War II to escape the Blitz. They are sent to the countryside to live with professor Digory Kirke. Exploring the professor's house, Lucy finds a wardrobe which doubles as a magic portal to a forest in a land called Narnia. At a displaced lamppost in the forest, she meets Tumnus, a faun, who invites her to tea in his home. There the faun confesses that he invited her not out of hospitality, but with the intention of betraying her to the White Witch. She has ruled Narnia for years, using magic to keep it always frozen in winter. She has ordered all Narnians to turn in any humans ("Sons of Adam" or "Daughters of Eve") they come across. But now that he has come to know and like a human, Tumnus repents his original intention and escorts Lucy back to the lamppost. Lucy returns through the wardrobe and finds that only a few seconds have passed in normal time during her absence. Her siblings do not believe her story about another world inside the wardrobe, which is now found to have a solid back panel. During a game of hide-and-seek on a later date, Lucy again passes into Narnia. This time her brother Edmund chances to follow her. He meets Jadis, the standing Queen of Narnia, who questions him about his species and family. When she learns he has two sisters and a brother, she places an enchantment on him. She urges him to bring his siblings to her castle, promising in return to make him her heir. When Lucy and Edmund return together through the wardrobe, Edmund realizes that the Queen he met and the Witch Lucy describes are one and the same. He denies to the others that he has been in Narnia at all. Peter and Susan are puzzled by Lucy's insistence, and consult the Professor, who surprises them by taking Lucy's side in the debate of Narnia's existence. Soon afterward, all four children enter Narnia together after hiding in the wardrobe to avoid the professor's dour housekeeper, Mrs. Macready. Remembering the winter cold ahead, they steal coats before exploring. Lucy guides them to Tumnus's cave, but they find it ransacked, with a notice from Jadis (the White Witch) warning of his arrest for harbouring humans. A talking beaver makes contact, proves himself a friend, and hides the children in the dam he calls home. There, he and Mrs. Beaver tell them of a prophecy that Jadis's power will fail when two Sons of Adam and two Daughters of Eve fill the four thrones at Cair Paravel. Aslan, the great lion and the rightful King, has been absent for many years but is now "on the move again" in Narnia. Edmund steals away to Jadis's castle, which is filled with statues of Narnian victims she has turned to stone. Jadis is furious when Edmund appears alone and angrier still to learn that Aslan may have returned. They set out with her sledge on intercept course to catch the others or reach Aslan's court first. Meanwhile, Mr Beaver realises that Edmund has betrayed them and they set off at once to seek Aslan at the Stone Table. As they travel, the Witch's spell over Narnia begins to break: Father Christmas arrives with magical presents (a sword for Peter, a horn and a bow with arrows for Susan, a knife and a bottle of healing cordial for Lucy), the snow melts, and winter ends. Aslan welcomes the children and the Beavers to his camp near the Stone Table. Upon hearing Edmund's situation, he orders a rescue party of loyal Narnians. After much hardship at the hands of the Witch and her Dwarvish sledge driver, Edmund is rescued from their camp and reunited with his siblings. Jadis approaches in truce to parley with Aslan. She insists that, according to "deep magic from the dawn of time", she holds the position of executioner and the right to kill Edmund following his treason. Aslan speaks with her privately and bargains to renounce her claim. He scares her away from the scene and orders the whole court to relocate with him. That evening, Aslan secretly returns to the Stone Table, shadowed by Susan and Lucy. Upon noticing them, Aslan welcomes their company on condition that they may spy on what's to follow but not interfere or be caught. We find he has traded his own life for Edmund's, and the girls watch as Jadis oversees his public shaming before her underlings. She orders Aslan shaved, tied to the Stone Table, muzzled, and she administers the killing blow herself with a mean-looking knife. The Witch leads the army away to battle. Susan and Lucy remain weeping over Aslan's abandoned body. They un-muzzle him and see mice gnaw away his bonds. They leave the scene behind when the Stone Table breaks and Aslan is restored to life. He tells Lucy and Susan that Jadis was unaware of the "deeper magic from before the dawn of time" that will resurrect an innocent killed in place of a traitor. Aslan carries Lucy and Susan on his back as he hurries to Jadis's castle. He breathes upon stone statues in the courtyard, restoring them to life. Meanwhile, Peter and Edmund lead the Narnians against Jadis, and Edmund is seriously wounded. Aslan arrives with the former statues as reinforcements. The Narnians rout Jadis's supporters, and Aslan kills Jadis. Aslan breathes life into those Jadis has turned to stone on the battlefield, and Lucy uses her magic cordial to revive the wounded, starting with Edmund. The Pevensie children are crowned kings and queens of Narnia at Cair Paravel. Soon afterward, Aslan slips away and disappears. Fifteen years later, the four rulers chase a wish-granting white stag through the forest whereupon they rediscover the lamppost. After they pass it, they feel their way not through branches but coats. They come back through the wardrobe in the Professor's house and are suddenly children again, dressed just as they were upon entry. Almost no time has passed in the real world, despite their many years in Narnia. The four children consult with the Professor. He forgives them the absence of the four coats they stole, and hints that theirs would prove not to be the first adventure in Narnia, nor by any means the last.

QMrThe Boxcar Children is a children's literary franchise originally created and written by the American first-grade school teacher[1] Gertrude Chandler Warner. Today, the series includes well over 100 titles. The series is aimed at readers in grades 2–6.[2] Originally published in 1924 by Rand McNally (as The Box-Car Children) and reissued in a shorter revised form in 1942 by Albert Whitman & Company,[3] The Boxcar Children tells the story of four orphaned children, Henry, Jessie, Violet, and Benny. They create a home for themselves in an abandoned boxcar in the forest. They eventually meet their grandfather, who is a wealthy and kind man (although the children had believed him to be cruel). The children decide to live with the grandfather, who moves the beloved boxcar to his backyard so the children can use it as a playhouse. Based on a 2007 online poll, the National Education Association named the original book one of its "Teachers' Top 100 Books for Children".[4] In 2012 the original novel was ranked among the all-time "Top 100 Chapter Books", or children's novels, in a survey published by School Library Journal.[5]

QMr"The Sparrow and His Four Children" is a story from Grimms' Fairy Tales. The story number was changed from #35 to #157 from the 2nd edition onwards. In Boltes Anmerkungen, he mentions that the tale is from the deep Middle Ages. It was taken from the seventh sermon in Johannes Mathesius Historien von Martin Luther (1563), but is goes back further to Aesops fables also. In the 1812 Anhang (appendix), it is listed as coming from “Out of Schuppii Schriften. (Fabul. Hans S. 837. 38.).” It is an almost exact transcription of the story from the 1677[?] published book.

QMRMy Four Children is a 2002 documentary about an Israeli mother who takes in four foster children with Down syndrome after two of her own children were killed.

QMrFour Children and It is a novel by author Jacqueline Wilson based on the 1902 book Five Children and It by Edith Nesbit.

QMR"The Four Skillful Brothers" is a German fairy tale collected by the Brothers Grimm, tale number 129. It is Aarne-Thompson type 653. Synopsis[edit] A poor old father sent his sons out to learn trades. Each one met a man and was persuaded to learn the trade of the man whom he had met. In this manner, the oldest son became a thief, the second an astronomer, the third a huntsman, the fourth a tailor. When they returned, their father put them to the test. He asked his second son how many eggs there were in a nest, high on the tree, and the second son used his telescope to tell him five. Next, the eldest son climbed the tree and stole the eggs without the birds even being aware, and the third son shot all five eggs with one shot. The fourth son sewed both the shattered eggs and the chicks inside them back together, so that when the eldest put the eggs back in the nest, again without the mother bird noticing, they hatched with the only sign being some red thread about their necks. Not long after, the King's Daughter was stolen by a Dragon. The brothers set out to rescue her. The astronomer used his telescope to find her, and asked for a ship to reach where she was held captive. The huntsman at first did not dare shoot the dragon, for fear of killing the princess as well. The thief instead stole her away, and they all set out to return to the king. The dragon followed, and this time the huntsman killed him - but when the dragon fell into the ocean, the resulting wave swamped the boat and smashed it to pieces. Finally, the tailor saved them all by sewing the boat back together. The king did not know which man to give his daughter to, because each one had played an essential part in the rescue. He instead gave them a quarter of the kingdom each, and they agreed that that was better than their quarreling. In popular culture[edit] The Four Skillful Brothers was featured in Grimm's Fairy Tale Classics.

QMROn October 28, 1998, Ben Sarao created one of the first night time HDR+G (High Dynamic Range + Graphic image)of STS-95 on the launch pad at NASA's Kennedy Space Center. It consisted of four film images of the shuttle at night in that were digitally composited with additional digital graphic elements. The image was first exhibited at NASA Headquarters Great Hall, Washington DC in 1999 and then published in Hasselblad Forum, Issue 3 1993, Volume 35 ISSN 0282-5449.[32]

QMRCMYK[edit] A CMYK image has four channels: cyan, magenta, yellow, and black. CMYK is the standard for print, where subtractive coloring is used. A 32-bit CMYK image (the industry standard as of 2005) is made of four 8-bit channels, one for cyan, one for magenta, one for yellow, and one for key color (typically is black). 64-bit storage for CMYK images (16-bit per channel) is not common, given the fact that CMYK is usually device-dependent, whereas RGB is the generic standard for device-independent storage.

QMRForever in Blue: The Fourth Summer of the Sisterhood is the fourth novel in Ann Brashares's acclaimed "Sisterhood" series. The story concludes the adventures of four girls who share a pair of "magical" pants that fit each one of them perfectly, despite their vastly different shapes and sizes. This is the fourth book in the Sisterhood of the Traveling Pants series and was considered the last until Brashares published a fifth book in 2011. It was released on January 9, 2007. Sisterhood of the Traveling Pants 2, a movie based on the book, was released on August 6, 2008.[1]

QMRThe Sisterhood of the Traveling Pants is a series of five bestselling young adult novels by Ann Brashares. Released by Random House, the novels tell the continuing story of four young girls who acquire a pair of jeans that fit all four of them perfectly, even though they are all different shapes and sizes. The four main characters are Lena Kaligaris, Tabitha (Tibby) Rollins, Bridget (Bee) Vreeland, and Carmen Lowell. Carmen delivers the opening prologue and epilogue in first person and tends to play the role throughout the series of keeping the group of friends together.[1] The series begins with the four girls beginning the summer prior to their sophomore year in high school, and then follows them through four consecutive summers, finally ending with the summer break following their freshman year of college. During this time the girls develop in various ways, but their ultimate goal is to learn to become individuals whilst maintaining their childhood friendship that makes them whole.[2] A fifth book was released in 2011 and picks up about ten years later, as the girls are about to turn 30.[3]

QMRLanark, subtitled A Life in Four Books, is the first novel of Scottish writer Alasdair Gray. Written over a period of almost thirty years, it combines realist and dystopian surrealist depictions of his home city of Glasgow. Its publication in 1981 prompted Anthony Burgess to call Gray "the best Scottish novelist since Walter Scott".[1] Lanark won the inaugural Saltire Society Book of the Year award in 1982, and was also named Scottish Arts Council Book of the Year.[2] The book, still his best known, has since become a cult classic. In 2008, The Guardian heralded Lanark as "one of the landmarks of 20th-century fiction."[3] Plot summary[edit] Lanark comprises four books, arranged in the order Three, One, Two, Four (there is also a Prologue before Book One, and an Epilogue four chapters before the end of the book). In the Epilogue, the author explains this by saying that "I want Lanark to be read in one order but eventually thought of in another", and that the epilogue itself is "too important" to go at the end (p. 483). In Book Three, a young man awakes alone in a train carriage. He has no memory of his past and picks his name from a strangely familiar photograph on the wall. He soon arrives in Unthank, a strange Glasgow-like city in which there is no daylight and whose disappearing residents suffer from strange diseases, orifices growing on their limbs and body heat fading away. Lanark begins to associate with a group of twenty-somethings to whom he cannot fully relate and whose mores he cannot understand, and soon begins to suffer from dragonhide, a disease which turns his skin into scales as an external manifestation of his emotional repression. Lanark is eventually swallowed by a mouth in the earth, and awakes in the Institute, a sort of hospital which cures patients of their diseases but uses the hopeless cases for power and food. Upon learning this, Lanark is horrified and determines to leave. Books One and Two constitute a realist Bildungsroman beginning in pre-War Glasgow, and tell the story of Duncan Thaw ("based on myself, he was tougher and more honest"), a difficult and precocious child born to impecunious and frustrated parents in the East End of Glasgow. The book follows Thaw's wartime evacuation, secondary education and his scholarship to the Glasgow School of Art, where his inability to form relationships with women and his obsessive artistic vision lead to his descent into madness and eventual suicide by drowning. Book Four sees Lanark begin a bizarre, dreamlike journey back to Unthank, which he finds on the point of total disintegration, wracked by political strife, avarice, paranoia and economic meltdown, all of which he is unable to prevent. During various stages of the journey, during which he meets his author, he rapidly ages. He finally finds himself old, sitting in a hilltop cemetery as Unthank breaks down in an apocalypse of fire and flood, and, his time of death having been revealed to him, he ends the book calmly awaiting it. Interpretation[edit] Lanark could be viewed as Thaw in a personal Hell (Thaw drowns in the sea; Lanark arrives in Unthank with the same belongings, and seashells and sand in his pockets). However, the connection between the two narratives is ambiguous. Gray has said that – "One is a highly exaggerated form of just about the everyday reality of the other" [4](for example, Thaw's eczema is mirrored by Lanark's skin disease 'dragonhide') – and writes in the novel itself: "The Thaw narrative shows a man dying because he is bad at loving. It is enclosed by [Lanark's] narrative which shows civilization collapsing for the same reason" (page 484) (spoken to Lanark) "You are Thaw with the neurotic imagination trimmed off and built into the furniture of the world you occupy" (page 493) "The plots of the Thaw and Lanark sections are independent of each other and cemented by typographical contrivances rather than formal necessity. A possible explanation is that the author thinks a heavy book will make a bigger splash than two light ones" (page 493). One of the most characteristically postmodern parts of the book is the Epilogue, in which Lanark meets the author in the guise of the character "Nastler". He makes the first two remarks about the book quoted above, and anticipates criticism of the work and of the Epilogue in particular, saying "The critics will accuse me of self-indulgence, but I don't care". An Index of Plagiarisms is printed in the margins of the discussion. For instance, Gray describes much of Lanark as an extended 'Difplag' (diffuse plagiarism) of Charles Kingsley's The Water Babies. Some of the supposed plagiarisms refer to non-existent chapters of the book. Gray added an appendix to the 2001 edition of the novel in which he included a brief biography and elaborated on some of the influences on and inspirations for the novel. He cited Kafka as a major influence on the atmosphere of the novel. He also referred to his own experiences in the media industry which he states is reflected in Lanark's numerous encounters in labyrinthine buildings with individuals talking in jargon. The Institute he describes as a combination of Wyndham Lewis's conception of Hell in Malign Fiesta along with three real-life structures: the London Underground, Stobhill Hospital in Glasgow and BBC Television Centre in London. More immediately evident inspiration can be seen in the cathedral and necropolis episodes in Unthank, whose proximity to an urban tangle of roads is mirrored in Glasgow's real-life Townhead area. Glasgow Cathedral is yards away from the Necropolis to the east and the M8 motorway (and aborted Inner Ring Road) to the north and west. Gray said Glasgow Cathedral was the only location he purposefully visited to make notes about during the writing of the novel; all other locations he wrote about from memory.[5]

QMRWhores is a 2005 play by Lee Blessing. Whores features Raoul de Raoul, a fictional Central American dictator of an unnamed country. The play alternates between what is presumably reality, where he is living in Florida and defending himself against charges of war crimes, and his imagination, where four nuns play out roles such as his family, pornographic video stars, or dance teachers. The four women are based on the real life death of three American nuns and one social worker who were beaten, raped, and murdered by five members of the National Guard of El Salvador, which was armed and supported by the United States. The play attacks both the dictatorships and the United States policies that support them; Raoul complains: "You send us rifles and nuns. You are the least consistent people on the face of the earth." Raoul realizes that he has little power without the backing of the United States; his sexual impotence develops analogously.

QMRThe Lemminkäinen Suite (also called the Four Legends, or Four Legends from the Kalevala), Op. 22, is a work written by the Finnish composer Jean Sibelius in the early 1890s. Originally conceived as a mythological opera, Veneen luominen (The Building of the Boat), on a scale matching those by Richard Wagner, Sibelius later changed his musical goals and the work became an orchestral piece in four movements. The suite is based on the character Lemminkäinen from the Finnish national epic, the Kalevala. The piece can also be considered a collection of symphonic poems. The second/third section, The Swan of Tuonela, is often heard separately (the work's inner movements are often reversed as their order is a subject of disagreement among scholars). Lemminkäinen and the Maidens of the Island: this is based on Runo 29 ("Conquests"[1]) of the Kalevala, where Lemminkäinen travels to an island and seduces many of the women there, before fleeing the rage of the men on the island. The Swan of Tuonela: this is the most popular of the four tone poems and often is featured alone from the suite in orchestral programs. It has a prominent cor anglais solo. The music paints a gossamer, transcendental image of a mystical swan swimming around Tuonela, the island of the dead. Lemminkäinen has been tasked with killing the sacred swan, but on the way he is shot with a poisoned arrow, and dies himself. Lemminkäinen in Tuonela: this is based on Runos 14 ("Elk, horse, swan"[2]) and 15 ("Resurrection"[3]). Lemminkäinen is in Tuonela, the land of the dead, to shoot the Swan of Tuonela to be able to claim the daughter of Louhi, mistress of the Northland, in marriage. However, the blind man of the Northland kills Lemminkäinen, whose body is then tossed in the river and then dismembered. Lemminkäinen's mother learns of his death, travels to Tuonela, recovers his body parts, reassembles him and restores him to life. Lemminkäinen's Return: the storyline in the score roughly parallels the end of Runo 30 ("Jack Frost"[4]), where after his adventures in battle, Lemminkäinen journeys home.

QMRThe Four Lads is a popular Canadian male singing quartet. In the 1950s, 1960s, and 1970s, the group earned many gold singles and albums. Its million-selling signature tunes include "Moments to Remember," "Standin' on the Corner," "No, Not Much," "Who Needs You?" and "Istanbul."

QMRFour Steps to Death is a historical novel by John Wilson, first published in 2005. It is about the horrors and tragedies of the Battle of Stalingrad. The plot revolves around the lives of various characters involved in the battle on both sides of the conflict and shows how horrible war can be.

QMrFantastic Four: Unstable Molecules is a four-issue comic book limited series published by Marvel Comics. The series imagines that the creators of the Fantastic Four were inspired by people encountered in their own lives during the late 1950s and provides a backstory for those analogues.

QMrFour Feather Falls was the third puppet TV show produced by Gerry Anderson for Granada Television. It was based on an idea by Barry Gray, who also wrote the show's music.[1] The series was the first to use an early version of Anderson's Supermarionation puppetry. Thirty-nine 13-minute episodes were produced, broadcast by Granada from February until November 1960. The setting is the late 19th-century fictional Kansas town of Four Feather Falls, where the hero of the series, Tex Tucker, is a sheriff. The four feathers of the title refers to four magical feathers given to Tex by the Indian chief Kalamakooya as a reward for saving his grandson: two allowed Tex's guns to swivel and fire without being touched whenever he was in danger, and two conferred the power of speech on Tex's horse and dog.

QMRHey Nostradamus! is a novel by Douglas Coupland centred on a fictional 1988 school shooting in suburban Vancouver, British Columbia and its aftermath. This is Coupland's most critically acclaimed novel. It was first published by Random House of Canada in 2003. The novel comprises four first-person narratives, each from the perspective of a character directly or indirectly affected by the shooting. The novel intertwines substantial themes, including adolescent love, sex, religion, prayer and grief.

Cinema Chapter

QMRLe Quattro Volte (English: The Four Times) is an Italian film, made in 2010, about life in the remote mountain town of Caulonia, in southern Italy.[2][3] Plot[edit] The film comprises four phases or 'turns' following Pythagoras.[4] The turning of the phases occurs in Calabria where Pythagoras had his sect in Crotone. Pythagoras claimed he had lived four lives and this with his notion of metempsychosis is the structure of the film showing one phase and then turning into another phase. A famous anecdote is that Pythagoras heard the cry of his dead friend in the bark of a dog.[5] The first turn is the human realm and is about an old goatherd who is quite sick and who takes medicine made from the dust from the church floor in water at night. This phase includes a long 8-minute shot of the procession of the villagers culminating in the dog and truck episode so the goats occupy the village. The second turn is the animal realm and is a study of a young goat, from its birth onwards. The third turn is the plant realm and is a study of a fir tree. Eventually the tree is chopped down to be displayed in the town square and an evocation of cultural memory. The fourth turn shows the mineral realm as the tree is made into charcoal for the townspeople's fires. This phase, as charcoal is not a mineral in any modern definitions, points to a remembering of bio-cultural processes. The fire and smoke point to carbon at the heart of the homes in the village delivered by the truck evoking human reason as the final understanding of the interaction of these turns and the true place of the human in the scheme of things. Production[edit] There is virtually no dialogue in the film. The film was written and directed by Michelangelo Frammartino[6] and stars Giuseppe Fuda, Bruno Timpano, Nazareno Timpano and Artemio Vellone.[7] Reception[edit] Le Quattro Volte has received widespread critical acclaim. Review aggregate Rotten Tomatoes reports that 92% of critics have given the film a positive review based on 52 reviews, with an average score of 8/10, making the film a "Certified Fresh" on the website's rating system, with the consensus "Birth, death, and transformation are examined in Le Quattro Volte, a profound and often funny meditation on the cycles of life on earth."[8] At Metacritic, which assigns a weighted mean rating out of 100 to reviews from mainstream critics, the film received an average score of 80, based on 16 reviews, which indicates "Generally favorable reviews."[9] Jonathan Romney, writing in The Independent on Sunday, described Le Quattro Volte as "both magnificent and magnificently economical," remarking "I like to think that it's possible for cinema to make profound cosmological statements without having to go all Cecil B. DeMille."[3] Romney finds the film "the freshest and the deepest film I've encountered in a while," and "one of those rare films that anyone could enjoy, whether or not they normally care for slow Italian art cinema."[3]

QMR"The Star-Spangled Banner" is the national anthem of the United States of America. The lyrics come from "Defence of Fort M'Henry",[1] a poem written on September 13 1814 by the 35-year-old lawyer and amateur poet Francis Scott Key after witnessing the bombardment of Fort McHenry by British ships of the Royal Navy in Baltimore Harbor during the Battle of Fort McHenry in the War of 1812. The poem was set to the tune of a popular British song written by John Stafford Smith for the Anacreontic Society, a men's social club in London. "To Anacreon in Heaven" (or "The Anacreontic Song"), with various lyrics, was already popular in the United States. Set to Key's poem and renamed "The Star-Spangled Banner", it soon became a well-known American patriotic song. With a range of one octave and one fifth (a semitone more than an octave and a half), it is known for being difficult to sing. Although the poem has four stanzas, only the first is commonly sung today.

QMRFour complete or nearly complete sets of piratical articles have survived, chiefly from Charles Johnson's A General History of the Pyrates, first published in 1724. A partial code from Henry Morgan is preserved in Alexandre Exquemelin's 1678 book The Buccaneers of America. Many other pirates are known to have had articles. Few pirate articles have survived, because pirates on the verge of capture or surrender usually burned their articles or threw them overboard, to prevent the papers being used against them at trial.

QMRFour of the Apocalypse (Italian: I Quattro dell'apocalisse) is a 1975 Italian spaghetti western film directed by Lucio Fulci and starring Fabio Testi. It is based on two stories by western writer Bret Harte, "The Luck of Roaring Camp" and "The Outcasts of Poker Flat". It was filmed in Spain, Italy and Austria. Plot[edit] Professional gambler Stubby Preston arrives in the wild west town of Salt Flats with plans to work the local casino but is arrested by the sheriff the moment he steps foot off the stagecoach. What Stubby doesn't know is that a group of locals have planned a vigilante attack on the casino that night, which the sheriff plans to turn a blind eye to. The only criminals to survive are those who were in the jail when it happened: Stubby, a pregnant prostitute named Bunny, a disturbed but gentle black man named Bud, and an alcoholic named Clem. In the morning the sheriff sees the four safely out of the town and gives them a wagon and horses in exchange for their remaining money and all of Stubby's possessions. The four set out for the next town and spend their first night with a group of travelling evangelists, whose patriarch mistakes the pregnant Bunny as Stubby's wife. The four play along and Stubby and Bunny continue to pretend they are married in order to avoid unnecessary attention. After splitting from the evangelists the four hide themselves just in time from a group of bandits. Later that day they are approached by a Mexican gunman named Chaco who offers to protect and hunt for the group. They accept and for a while things go well, until Chaco saves the group from lawmen and then proceeds to mercilessly torture the surviving lawman to everyone's disgust. Despite this the group accepts the gift of peyote buttons which they all take by the campfire. In the morning they all awaken to being tied. Chaco taunts and beats the men, rapes Bunny, shoots Clem in the leg and leaves them for dead. Stubby, Bunny and Bud manage to put Clem on a stretcher and quietly witness Chaco meet up with his bandit compatriots. Together the bandits decimate the evangelists that the four had meet earlier. The four take shelter in a ghost town where they operate on Clem who later dies from his wounds. This sends the already fragile minded Bud into a mad and confused state. Stubby and Bunny admit love to each other and have sex. Later Bud returns with meat he managed to find which they all cook and eat. Bud shows the extent of his madness by insisting that the residents of the ghost town have been coming out to meet him every night. When Stubby discovers the meat came from the corpse of Clem, Stubby and Bunny decide to leave Bud to his friends the ghosts as there is nothing they can do for him. On the road, the two run into an old pastor friend of Stubby's shortly before Bunny goes into pained labor. Rushing to a snowy, mountain top mining town the local chauvinistic townsmen are disturbed that a woman is giving birth in their home, but as they discuss it become fascinated and excited that their town would give new life instead of just taking it. Bunny dies in childbirth which leaves Stubby in shock. The townsmen, now enraptured with the child gather round and take care him and insist that the pastor perform a baptism. Needing a name, the most enthusiastic townsman names the child Lucky. This awakens Stubby from his shock and he gratefully grants guardianship of Lucky to the townsmen. Stubby heads out and seeks revenge from Chaco, discovering him hiding with his two bandits in a barn, and that with Stubby's possessions in their cart realizes the sheriff of Slat Flats and Chaco were in cahoots the whole time. Stubby quickly kills the sheriff and bandits and taunts and tortures a wounded Chaco, who taunts back by holding up the dead evangleist's cross and reminding him of Bunny's rape. Stubby shoots Chaco dead without another word, and heads off into the horizon after welcoming a stray dog to join him. QMRThe Sonderkommando photographs are four blurred photographs taken secretly in August 1944 inside the Auschwitz concentration camp in Nazi-occupied Poland.[1] The images were taken by an inmate in Auschwitz II-Birkenau, the extermination camp within the Auschwitz complex, and along with a few photographs in the Auschwitz Album are the only ones known to exist of events around the gas chambers.[2] The photographer was a member of the Sonderkommando, inmates forced to work in and around the gas chambers. He took two shots from inside one of the gas chambers and two outside, shooting from the hip, unable to aim the camera with any precision. The Polish resistance smuggled the film out of the camp in a toothpaste tube.[3] The photographs were numbered 280–283 by the Auschwitz-Birkenau State Museum.[4] Nos. 280 and 281 show the cremation of corpses in a fire pit, shot through the black frame of the gas chamber's doorway or window. No. 283 is an image of trees, the result of the photographer aiming too high. No. 282 shows a group of naked women just before they entered the gas chamber.[5] Sonderkommando[edit] Main article: Sonderkommando photograph No. 282 cropped The Sonderkommando ("special commandos") in Auschwitz were mostly Jewish inmates, and at one point a few Russian prisoners-of-war, who were forced to work in the crematoria. The crematoria contained the gas chambers and furnaces. In the summer of 1944 the camp had four crematoria in operation (II–V), a bunker with extra gas chambers (housed in a thatched brick building known as the "little white house"), and up to 1,000 Sonderkommando.[6] After inmates had been selected as unfit for work by the SS, the Sonderkommando usually took them to the undressing room (Entkleidungskammer), then walked them to the gas chamber, telling them they were being taken to the bathing and disinfection room.[7] To avoid panic, inmates were given a numbered hook for their belongings in the undressing room to make them believe they would be returning.[8] Afterwards the Sonderkommando moved the bodies out of the gas chamber, removed gold fillings, false teeth, hair, jewellery and spectacles, and disposed of the corpses, at first in mass graves, later in furnaces and fire pits. They then cleaned the gas chamber for the next arrivals.[9] Taking the photographs[edit] photograph No. 280, framed by the gas chamber's doorway or window photograph No. 280 cropped The photographer is usually named only as Alex, a Jewish inmate from Greece. Several sources have identified him as Alberto Errera, a Greek naval officer who was shot and killed after striking an SS officer.[10] Other members of the Sonderkommando in the camp's crematorium V – Alter Fajnzylberg (also known as Stanislaw Jankowski), brothers Shlomo and Josel Dragon, and David Szmulewski – helped obtain and hide the camera, and acted as look-outs.[11] Fajnzylberg, who had worked at crematorium V since July 1943,[12] described how the photographs came to be taken: [S]omewhere about midway through 1944, we decided to take pictures secretly to record our work ... In order to do that, it was necessary to get a good camera and film ... From the very beginning, several prisoners from our Sonderkommando were in on my secret: Szlomo Dragon, his brother Josek Dragon, and Alex, a Greek Jew whose surname I do not remember. On the day on which the pictures were taken ... we allocated tasks. Some of us were to guard the person taking the pictures. In other words, we were to keep a careful watch for the approach of anyone who did not know the secret, and above all for any SS men moving about in the area. At last the moment came. We all gathered at the western entrance leading from the outside to the gas-chamber of Crematorium V: we could not see any SS men in the watchtower overlooking the door from the barbed wire, nor near the place where the pictures were to be taken. Alex, the Greek Jew, quickly took out his camera, pointed it towards a heap of burning bodies, and pressed the shutter. This is why the photograph shows prisoners from the Sonderkommando working at the heap. One of the SS was standing beside them, but his back was turned towards the crematorium building. Another picture was taken from the other side of the building, where women and men were undressing among the trees. They were from a transport that was to be murdered in the gas-chamber of Crematorium V.[13] Fajnzylberg recalled that the camera looked like a German Leica.[14] Szmulewski had hidden it in a bucket, and stayed on the roof of the crematorium as a look-out while Alex shot the film.[3] Fajnzylberg stressed that, although Alex had pressed the shutter, all five men had been present and had acted together.[14] According to Szmulewski, speaking in 1987 to Jean-Claude Pressac, the four photographs were taken within 15–30 minutes of each other. The black frame of the gas chamber's doorway or window, probably doorway, is visible in photographs 280 and 281.[15] The film was smuggled out of the camp by the Polish underground, hidden inside a tube of toothpaste by Helena Dantón, who worked in the SS canteen. A note dated 4 September 1944 and signed Stakło, written by political prisoners Józef Cyrankiewicz and Stanisław Kłodziński, was attached to the film.[3] It asked that the photographs be sent to "Tell," Teresa Łasocka-Estreicher of the underground in Kraków:[16] Urgent. Send two metal rolls of film for 6x9 as fast as possible. Have possibility of taking photos. Sending you photos of Birkenau showing prisoners sent to gas chambers. One photos shows one of the stakes at which bodies were burned when the crematoria could not manage to burn all the bodies. The bodies in the foreground are waiting to be thrown into the fire. Another picture shows one of the places in the forest where people undress before 'showering' – as they were told – and then go to the gas-chambers. Send film roll as fast as you can. Send the enclosed photos to Tell – we think enlargements of the photos can be sent further.[17] Originals[edit] photograph No. 281 photograph No. 281 cropped and retouched When the photographs were first distributed by the Polish resistance, they were cropped to focus on the figures, with the black frames in the two fire-pit images removed. Photography historian Janina Struk writes that Teresa Łasocka-Estreicher ("Tell" in the note from the camp) asked Polish photographer Stanisław Mucha (pl) to make prints, and it is assumed that it was Mucha who decided to crop them.[18] Some of the cropped images were published in 1945, attributed to Sonderkommando member David Szmulewski, in a report on Auschwitz-Birkenau by Polish judge Jan Sehn.[19] One was exhibited at Auschwitz in 1947, and others were published in 1958 in Warsaw in a book by Stanisław Wrzos-Glinka, Tadeusz Mazur and Jerzy Tomaszewski, 1939–1945: Cierpienie i walka narodu polskiego (published in English as 1939–1945: We Have Not Forgotten). Some of the figures had been retouched to make them clearer.[20] Struk writes that, in 1960, Władyslaw Pytlik of the resistance movement in Brzeszcze offered testimony about his wartime experiences to the Auschwitz-Birkenau State Museum, and brought along three prints of the cropped photographs.[20] It was only in 1985, after Pytlik died and his wife donated his photographs to the museum, including the uncropped versions, that the museum realized the prints they had seen before had been cropped.[18] Commentators have argued that the cropping offers a distorted view of events, giving the impression that the photographer was able to use his camera openly. In fact he and the rest of the group placed themselves in great danger by taking the shots; in two of them, 282 and 283, it is clear that he was not even able to look through the lens.[21] The art historian Georges Didi-Huberman argues that the cropping makes the photographs appear safe, erases the act of resistance and the phenomenology of the images, the process that "made them an event":[22] The mass of black that surrounds the sight of the cadavers and the pits, this mass where nothing is visible gives in reality a visual mark that is just as valuable as all the rest of the exposed surface. That mass where nothing is visible is the space of the gas chamber: the dark room into which one had to retreat, to step back, in order to give light to the work of the Sonderkommando outside, above the pyres. That mass of black gives us the situation itself, the space of possibility, the condition of existence of the photographs themselves.[23] QMRHollywood Suite is a group of four Canadian Category B premium specialty channels, owned by Hollywood Suite Inc., a privately held broadcasting company based in Toronto, Ontario.[1] The four channels are devoted to classic films, with each of the four channels devoted to a specific decade, and broadcasting solely in high definition. Although its channels are separately licensed services (in contrast to competing premium television services in Canada, whose additional channels are legally considered multiplex channels), the four channels are typically bundled together in a single channel package. QMRWalk of Fame rules prohibit consideration of nominees whose contributions fall outside the five major entertainment categories, but the selection committee has been known to conjure some interesting rule interpretations to justify a selection. The Walk's four round Moon landing monuments at the corners of Hollywood and Vine, for example, officially recognize the Apollo 11 astronauts for "contributions to the television industry". Johnny Grant acknowledged, in 2005, that classifying the first Moon landing as a television entertainment event was "a bit of a stretch". Magic Johnson's considerable basketball skills had no direct connection to movies, music, TV, radio, or theater, but the committee added him to the motion picture category, based on his ownership of the Magic Johnson Theatre chain, citing as precedent Sid Grauman, builder of Grauman's (now TCL) Chinese Theatre. "[Now] people want Orville Redenbacher," Grant quipped in the 2005 interview, "because his popcorn is in all the theaters."[24] QMRThe monuments for the Apollo 11 mission to the Moon are uniquely shaped: Four identical circular moons, bearing the names of the three astronauts (Neil A. Armstrong, Edwin E. Aldrin Jr., Michael Collins) the date of the first Moon landing ("7/20/69"), and the words "Apollo XI", are set on each of the four corners of the intersection of Hollywood and Vine. The moons are silver and grey terrazzo circles rimmed in brass on a square pink terrazzo background, with the television emblem inlaid at the top of each circle.[12] 2002: Heather[edit] This part of the novel is narrated by Heather, a woman with whom Jason has eventually been able to achieve trust and intimacy. Jason has now gone missing, and Heather is keeping a journal to remember and deal with her loss of him. In a vain search for Jason, Heather is befriended by a con-artist named Allison who fraudulently presents herself to Heather as a psychic in order to extort money in exchange for (false) news of Jason. Allison provides Heather with information that only Jason would have. Jason and Heather's relationship began in a Toys "R" Us, with Jason purchasing toys for his nephews. Jason and Heather begin to create their own characters and stories for their characters, which is the information provided by Allison back to Heather. Heather also talks about her relationship to Reg, who is undergoing fundamental changes due to the loss of both of his children. Heather’s interactions with Reg bring Reg back to a more humane Christianity, while bringing Heather to consider faith, where she had hitherto been staunchly against it. 2003: Reg[edit] Jason is still missing, and this part is narrated by Reg as a lament for his lost son. This section is told by Reg as an atonement for his previous actions as he has come to realize the faults in his particular belief system. He is writing a letter to Jason which he is going to post on the trees around the forest, hoping his son reads the letter, realises that his father has undergone a transformation, and comes home to him. The section, which climactically ends the book, is a paean of exultation. Plot synopsis[edit] The novel follows the stories of victims of a fictional school shooting in North Vancouver in 1988. Coupland has expressed his concern that the killers of the Columbine High School massacre received more focus than the victims; this is his story about the victims of tragedy.[1] The novel is told in four parts, each with a different narrator and focus. 1988: Cheryl[edit] This part of the book is told post-mortem by Cheryl, a girl killed in the fictional school shooting at Delbrook Senior Secondary. Cheryl, from a purgatorial ante-state, recounts the events that led up to the shooting, involving her secret trip to Las Vegas to marry her boyfriend Jason. She also describes with a first person perspective what was happening in the cafeteria while the school shooting was taking place. Cheryl describes her relationship to God, her relationship to her group of religious minded friends and their "Youth Alive!" group, and her relationship to her husband, Jason. She speaks about her life with a frank, open nature, not afraid of anything, as she is beyond the grave. We also listen in to the prayers of people still in the incident and of those thinking about the incident. It is explained that only prayers and curses can carry through to the afterlife. The text indents the prayers in the section, presenting them without interaction with Cheryl's character, as stand-alone external perceptions of the incident. During the shooting, Cheryl is trapped under a table at the center of the cafeteria. While the killers are making their way through the crowd, one of them decides that he has had enough with the killing, and wants to stop. The other killers decide that he has become weak, and kill him. They then turn their attention to Cheryl and her friends, and Cheryl becomes the final casualty. 1999: Jason[edit] This section is a letter from Jason to his two nephews. We learn about what happened to Jason during and after the shooting at Delbrook. During the killing, Jason sees the killers running rampant, and finds a river-rock in a planter and after the one killer's turn of conscience, Jason throws the rock, killing one of the shooters. However, he is too late to save Cheryl, who dies in his arms. Discovered thus by the police, Jason is initially treated as a suspect: an additional level of tragedy for Jason, further intensified by the mainstream media's sensationalistic exploitation of this mistake. As a result of this irresponsible treatment of the events by corporate media, the families in the school, including Cheryl's parents, believe Jason guilty and variously shun and abuse him. The media then further misrepresent Jason by reporting, without research, that Jason had been seen before the shooting roughing up an accusatory Youth Alive! member over alleged impropriety in his relationship with Cheryl, whom Jason had in fact privately married in a Las Vegas chapel. When Jason arrives home from the shooting incident, the RCMP talk to Jason’s parents. They tell them that Jason is a hero for taking out one of the killers. His father, however, does not see this. Reg has an excessively legalistic Christianity, and he reacts to the news that his son has taken a life with an extreme literalism and a confusingly condescending reaction. Jason’s mother, in this moment, breaks down, and attacks and seriously wounds her husband Reg which damages their relationship to the point of irreparability. In the letter, forming this section of the book, Jason details the enduring and corrosive effects on his state of mind caused by his frenzied mistreatment by the media, and his dogged attempts to restore himself. He further details the pain caused by his father's openly preferential treatment of elder brother Kent, a leader in the Youth Alive! movement: pain intensified by Kent's early death and the attendant loss of opportunity for reconciliation. Jason’s story continues from this beginning, as he tries to come to terms with the facts that life has presented him. He enters into a dark world very different from where he expects to see himself. He experiences several moments of black-out near the end of his letter, becoming disoriented and lost. However, Jason is presented with another chance to kill, again in self-defense, but he restrains himself. This choice of life over death provides him with a kind of redemption. The secondary plot movement of the part involves the death of Kent. Kent`s memorial is a scene of a large fight between Kent’s widow, Barb, and Reg. The fight is based over whether or not twins both have souls. Reg says that one twin would be without a soul, which to Barb, the mother of twins, is appalled. This sends Reg into another dark spiral. Reg ends up at one point in the hospital, and only Jason goes to visit him there.