The Popol Vuh is a foundational sacred narrative of the Kʼicheʼ people from long before the Spanish conquest of the Maya.[3] It includes the Mayan creation myth, the exploits of the Hero Twins Hunahpú and Xbalanqué,[4] and a chronicle of the Kʼicheʼ people.
The name "Popol Vuh" translates as "Book of the Community" or "Book of Counsel" (literally "Book that pertains to the mat", since a woven mat was used as a royal throne in ancient Kʼicheʼ society and symbolised the unity of the community).[5] It was originally preserved through oral tradition[6] until approximately 1550, when it was recorded in writing.[7] The documentation of the Popol Vuh is credited to the 18th-century Spanish Dominican friarFrancisco Ximénez, who prepared a manuscript with a transcription in Kʼicheʼ and parallel columns with translations into Spanish.[6][8]
Like the Chilam Balam and similar texts, the Popol Vuh is of particular importance given the scarcity of early accounts dealing with Mesoamerican mythologies. After the Spanish conquest, missionaries and colonists destroyed many documents.[9]
History
Francisco Ximénez's manuscript
In 1701, Francisco Ximénez, a Dominican priest, came to Santo Tomás Chichicastenango (also known as Santo Tomás Chuilá). This town was in the Quiché territory and is likely where Ximénez first recorded the work.[10] Ximénez transcribed and translated the account, setting up parallel Kʼicheʼ and Spanish language columns in his manuscript. (He represented the Kʼicheʼ language phonetically with Latin and Parra characters.) In or around 1714, Ximénez incorporated the Spanish content in book one, chapters 2–21 of his Historia de la provincia de San Vicente de Chiapa y Guatemala de la orden de predicadores. Ximénez's manuscripts were held posthumously by the Dominican Order until General Francisco Morazán expelled the clerics from Guatemala in 1829–30. At that time the Order's documents were taken over largely by the Universidad de San Carlos.
From 1852 to 1855, Moritz Wagner and Carl Scherzer traveled in Central America, arriving in Guatemala City in early May 1854.[11] Scherzer found Ximénez's writings in the university library, noting that there was one particular item "del mayor interés" ('of the greatest interest'). With assistance from the Guatemalan historian and archivist Juan Gavarrete, Scherzer copied (or had a copy made of) the Spanish content from the last half of the manuscript, which he published upon his return to Europe.[12] In 1855, French Abbot Charles Étienne Brasseur de Bourbourg also came across Ximénez's manuscript in the university library. However, whereas Scherzer copied the manuscript, Brasseur apparently stole the university's volume and took it back to France.[13] After Brasseur's death in 1874, the Mexico-Guatémalienne collection containing Popol Vuh passed to Alphonse Pinart, through whom it was sold to Edward E. Ayer. In 1897, Ayer decided to donate his 17,000 pieces to The Newberry Library in Chicago, a project that was not completed until 1911. Father Ximénez's transcription-translation of Popol Vuh was among Ayer's donated items.
Priest Ximénez's manuscript sank into obscurity until Adrián Recinos rediscovered it at the Newberry in 1941. Recinos is generally credited with finding the manuscript and publishing the first direct edition since Scherzer. But Munro Edmonson and Carlos López attribute the first rediscovery to Walter Lehmann in 1928.[14] Experts Allen Christenson, Néstor Quiroa, Rosa Helena Chinchilla Mazariegos, John Woodruff, and Carlos López all consider the Newberry volume to be Ximénez's one and only "original."
'Popol Vuh' is also spelled as 'Popol Vuj', its sound in Spanish use is close to German term for 'book': 'buch', in the translation of title meaning by Adrián Recinos, both phonetics and etymology connect to 'People's book', in the line of 'people' used as a synonym for the whole nation or tribe, as in 'Bible, book of Lord's people'.
Father Ximénez's source
Father Ximénez's manuscript contains the oldest known text of Popol Vuh. It is mostly written in parallel Kʼicheʼ and Spanish as in the front and rear of the first folio pictured here.
It is generally believed that Ximénez borrowed a phonetic manuscript from a parishioner for his source, although Néstor Quiroa points out that "such a manuscript has never been found, and thus Ximenez's work represents the only source for scholarly studies."[15] This document would have been a phonetic rendering of an oral recitation performed in or around Santa Cruz del Quiché shortly following Pedro de Alvarado's 1524 conquest. By comparing the genealogy at the end of Popol Vuh with dated colonial records, Adrián Recinos and Dennis Tedlock suggest a date between 1554 and 1558.[16] But to the extent that the text speaks of a "written" document, Woodruff cautions that "critics appear to have taken the text of the first folio recto too much at face value in drawing conclusions about Popol Vuh's survival."[17] If there was an early post-conquest document, one theory (first proposed by Rudolf Schuller) ascribes the phonetic authorship to Diego Reynoso, one of the signatories of the Título de Totonicapán.[18] Another possible author could have been Don Cristóbal Velasco, who, also in Titulo de Totonicapán, is listed as "Nim Chokoh Cavec" ('Great Steward of the Kaweq').[19][20] In either case, the colonial presence is clear in Popol Vuh's preamble: "This we shall write now under the Law of God and Christianity; we shall bring it to light because now the Popol Vuh, as it is called, cannot be seen any more, in which was clearly seen the coming from the other side of the sea and the narration of our obscurity, and our life was clearly seen."[21] Accordingly, the need to "preserve" the content presupposes an imminent disappearance of the content, and therefore, Edmonson theorized a pre-conquest glyphic codex. No evidence of such a codex has yet been found.
A minority, however, disputes the existence of pre-Ximénez texts on the same basis that is used to argue their existence. Both positions are based on two statements by Ximénez. The first of these comes from Historia de la provincia where Ximénez writes that he found various texts during his curacy of Santo Tomás Chichicastenango that were guarded with such secrecy "that not even a trace of it was revealed among the elder ministers" although "almost all of them have it memorized."[22] The second passage used to argue pre-Ximénez texts comes from Ximénez's addendum to Popol Vuh. There he states that many of the natives' practices can be "seen in a book that they have, something like a prophecy, from the beginning of their [pre-Christian] days, where they have all the months and signs corresponding to each day, one of which I have in my possession."[23] Scherzer explains in a footnote that what Ximénez is referencing "is only a secret calendar" and that he himself had "found this rustic calendar previously in various indigenous towns in the Guatemalan highlands" during his travels with Wagner.[24] This presents a contradiction because the item which Ximénez has in his possession is not Popol Vuh, and a carefully guarded item is not likely to have been easily available to Ximénez. Apart from this, Woodruff surmises that because "Ximenez never discloses his source, instead inviting readers to infer what they wish [. . .], it is plausible that there was no such alphabetic redaction among the Indians. The implied alternative is that he or another missionary made the first written text from an oral recitation."[25]
Story of Hunahpú and Xbalanqué
Tonsured Maize God and Spotted Hero Twin
Many versions of the legend of the Hero Twins Hunahpú and Xbalanqué circulated through the Maya peoples[citation needed], but the story that survives was preserved by the Dominican priest Francisco Ximénez[6] who translated the document between 1700 and 1715.[26] Maya deities in the Post-Classic codices differ from the earlier versions described in the Early Classic period. In Mayan mythology Hunahpú and Xbalanqué are the second pair of twins out of three, preceded by Hun-Hunahpú and his brother Vucub-Hunahpú, and precursors to the third pair of twins, Hun Batz and Hun Chuen. In the Popol Vuh, the first set of twins, Hun-Hunahpú and Vucub-Hanahpú were invited to the Mayan Underworld, Xibalba, to play a ballgame with the Xibalban lords. In the Underworld the twins faced many trials filled with trickery; eventually they fail and are put to death. The Hero Twins, Hunahpú and Xbalanqué, are magically conceived after the death of their father, Hun-Hunahpú, and in time they return to Xibalba to avenge the deaths of their father and uncle by defeating the Lords of the Underworld.
Structure
Popol Vuh encompasses a range of subjects that includes creation, ancestry, history, and cosmology. There are no content divisions in the Newberry Library's holograph, but popular editions have adopted the organization imposed by Brasseur de Bourbourg in 1861 in order to facilitate comparative studies.[27] Though some variation has been tested by Dennis Tedlock and Allen Christenson, editions typically take the following form:
A family tree of gods and demigods. Vertical lines indicate descent Horizontal lines indicate siblings Double lines indicate marriage
Preamble
Introduction to the piece that introduces Xpiyacoc and Xmucane, the purpose for writing the Popol Vuh, and the measuring of the earth.[28]
Book One
Account of the creation of living beings. Animals were created first, followed by humans. The first humans were made of earth and mud, but crumbled. The second humans were created from wood, but they did not function well and were washed away in a flood and killed by animals. Those that survived became monkeys.[29]
The gods give them morality in order to keep them loyal.[29]
Later, they give the humans wives to make them content.[29]
This book also describes the movement of the Kʼicheʼ and includes the introduction of Gucumatz.[29]
Excerpts
A visual comparison of two sections of the Popol Vuh are presented below and include the original Kʼiche, literal English translation, and modern English translation as shown by Allen Christenson.[30][31][32]
Since Brasseur's and Scherzer's first editions, the Popol Vuh has been translated into many other languages besides its original Kʼicheʼ.[37] The Spanish edition by Adrián Recinos is still a major reference, as is Recino's English translation by Delia Goetz. Other English translations[38] include those of Victor Montejo,[39] Munro Edmonson (1985), and Dennis Tedlock (1985, 1996).[40] Tedlock's version is notable because it builds on commentary and interpretation by a modern Kʼicheʼ daykeeper, Andrés Xiloj. Augustín Estrada Monroy published a facsimile edition in the 1970s and Ohio State University has a digital version and transcription online. Modern translations and transcriptions of the Kʼicheʼ text have been published by, among others, Sam Colop (1999) and Allen J. Christenson (2004). In 2018, The New York Times named Michael Bazzett's new translation as one of the ten best books of poetry of 2018.[41] The tale of Hunahpu and Xbalanque has also been rendered as an hour-long animated film by Patricia Amlin.[42][43]
Contemporary culture
The Popol Vuh continues to be an important part in the belief system of many Kʼicheʼ.[citation needed] Although Catholicism is generally seen as the dominant religion, some believe that many natives practice a syncretic blend of Christian and indigenous beliefs. Some stories from the Popol Vuh continued to be told by modern Maya as folk legends; some stories recorded by anthropologists in the 20th century may preserve portions of the ancient tales in greater detail than the Ximénez manuscript.[citation needed] On August 22, 2012, the Popol Vuh was declared intangible cultural heritage of Guatemala by the Guatemalan Ministry of Culture.[44]
Reflections in Western culture
Since its rediscovery by Europeans in the nineteenth century, the Popol Vuh has attracted the attention of many creators of cultural works.
Mexican muralist Diego Rivera produced a series of watercolors in 1931 as illustrations for the book.
In 1934, the early avant-garde Franco-American composer Edgard Varèse wrote his Ecuatorial, a setting of words from the Popol Vuh for bass soloist and various instruments.
The planet of Camazotz in Madeleine L'Engle's A Wrinkle in Time (1962) is named for the bat-god of the hero-twins story.
In 1969 in Munich, Germany, keyboardist Florian Fricke—at the time ensconced in Mayan myth—formed a band named Popol Vuh with synth player Frank Fiedler and percussionist Holger Trulzsch. Their 1970 debut album, Affenstunde, reflected this spiritual connection. Another band by the same name, this one of Norwegian descent, formed around the same time, its name also inspired by the Kʼicheʼ writings.
The text was used by German film director Werner Herzog as extensive narration for the first chapter of his movie Fata Morgana (1971). Herzog and Florian Fricke were life long collaborators and friends.
The Argentinian composer Alberto Ginastera began writing his symphonic work Popol Vuh in 1975, but did not complete the piece before his death in 1983.
The Popol Vuh is referenced throughout Robert Rodriguez's television show From Dusk till Dawn: The Series (2014). In particular, the show's protagonists, the Gecko Brothers, Seth and Richie, are referred to as the embodiment of Hunahpú and Xbalanqué, the hero twins, from the Popol Vuh.
In the 2024 historical novel Daughter of Fire by Sofia Robleda, the preservation of the Popol Vuh is central to the plot.
Quotes from the Popol Vuh are used in Live Gloriously, the main theme for Civilization VII.
Antecedents in Maya iconography
Contemporary archaeologists (first of all Michael D. Coe) have found depictions of characters and episodes from Popol Vuh on Mayan ceramics and other art objects (e.g., the Hero Twins, Howler Monkey Gods, the shooting of Vucub-Caquix and, as many believe, the restoration of the Twins' dead father, Hun Hunahpu).[45] The accompanying sections of hieroglyphical text could thus, theoretically, relate to passages from the Popol Vuh. Richard D. Hansen found a stucco frieze depicting two floating figures that might be the Hero Twins[46][47][48][49] at the site of El Mirador.[50]
Following the Twin Hero narrative, mankind is fashioned from white and yellow corn, demonstrating the crop's transcendent importance in Maya culture. To the Maya of the Classic period, Hun Hunahpu may have represented the maize god. Although in the Popol Vuh his severed head is unequivocally stated to have become a calabash, some scholars believe the calabash to be interchangeable with a cacao pod or an ear of corn. In this line, decapitation and sacrifice correspond to harvesting corn and the sacrifices accompanying planting and harvesting.[51] Planting and harvesting also relate to Maya astronomy and the calendar, since the cycles of the moon and sun determined the crop seasons.[52]
1861. Brasseur de Bourbourg; Charles Étienne (eds.). Popol vuh. Le livre sacré et les mythes de l'antiquité américaine, avec les livres héroïques et historiques des Quichés. Paris: Bertrand.
1944. Popol Vuh: das heilige Buch der Quiché-Indianer von Guatemala, nach einer wiedergefundenen alten Handschrift neu übers. und erlautert von Leonhard Schultze. Schultze Jena, Leonhard (trans.). Stuttgart, Germany: W. Kohlhammer. OCLC2549190.{{cite book}}: CS1 maint: others (link)
1947. Recinos, Adrián (ed.). Popol Vuh: las antiguas historias del Quiché. Mexico: Fondo de Cultura Económica.
1950. Goetz, Delia; Morley, Sylvanus Griswold (eds.). Popol Vuh: The Sacred Book of the Ancient Quiché Maya By Adrián Recinos (1st ed.). Norman: University of Oklahoma Press.
1971. Edmonson, Munro S. (ed.). The Book of Counsel: The Popol-Vuh of the Quiche Maya of Guatemala. Publ. no. 35. New Orleans: Middle American Research Institute, Tulane University. OCLC658606.
1973. Estrada Monroy, Agustín (ed.). Popol Vuh: empiezan las historias del origen de los índios de esta provincia de Guatemala (Edición facsimilar ed.). Guatemala City: Editorial "José de Piñeda Ibarra". OCLC1926769.
1985. Popol Vuh: the Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings, with commentary based on the ancient knowledge of the modern Quiché Maya. Translated by Tedlock, Dennis. New York: Simon & Schuster. 1985. ISBN0-671-45241-X. OCLC11467786.
1999. Colop, Sam, ed. (1999). Popol Wuj: versión poética Kʼicheʼ. Quetzaltenango; Guatemala City: Proyecto de Educación Maya Bilingüe Intercultural; Editorial Cholsamaj. ISBN99922-53-00-2. OCLC43379466. (in K'iche')
2007. Poopol Wuuj - Das heilige Buch des Rates der K´ichee´-Maya von Guatemala. Rohark, Jens (trans.). Docupoint-Verlag. 2007. ISBN978-3-939665-32-8.{{cite book}}: CS1 maint: others (link)
^Ximénez's title page reads in part, "cvra doctrinero por el real patronato del pveblo de Sto. Tomas Chvila" ('doctrinal priest of the district of Santo Tomás Chuilá').
^Scherzer also published a detailed inventory of the contents in an 1857 edition that coincides with the Ayer ms. Scherzer's copyscript and edition beginning at the third internal title: 1) Arte de las tres lengvas Kakchiqvel, Qvíche y Zvtvhil, 2) Tratado segvndo de todo lo qve deve saber vn mínístro para la buena admínístraçíon de estos natvrales, 3) Empiezan las historias del origen de los indíos de esta provinçia de Gvatemala, 4) Escolíos a las hístorías de el orígen de los indios [note: spelling is that of Ximénez, but capitalization is modified here for stylistic reasons].
^Woodruff 2009 pp. 46–47. Brasseur mentions Ximénez's Popol Vuh manuscript in three different works from 1857–1871, but never cites the library document as the source of his 1861 French edition. See Histoire des nations civilisées du Mexique et de l'Amérique-Centrale (1857), Popol vuh. Le livre sacré (1861), and Bibliothèque Mexico-Guatémalienne (1871). It was not until fifteen years after his return to Europe that Brasseur suggested a specific provenance of his source material; he said that it had come from Ignacio Coloche in Rabinal. The inconsistency among his statements led Munro Edmonson (1971) to postulate that there had been multiple manuscripts in Guatemala.
^After the list of rulers, the narrative recounts that the three Great Stewards of the principal ruling Kʼicheʼ lineages were "the mothers of the word, and the fathers of the word"; and the "word" has been interpreted by some to mean the Popol Vuh itself.[citation needed] Since a prominent place is given to the Kaweq lineage at the end of Popol Vuh, the author / scribe / narrator / storyteller may have belonged to this lineage as opposed to another Kʼicheʼ lineage.
^"y así determiné el trasuntar de verbo ad verbum todas sus historias como las traduje en nuestra lengua castellana de la lengua quiché, en que las hallé escritas desde el tiempo de la conquista, que entonces (como allí dicen), las redujeron de su modo de escribir al nuestro; pero fue con todo sigilo que conservó entre ellos con tanto secreto, que ni memoria se hacía entre los ministros antiguos de tal cosa, e indagando yo aqueste punto, estando en el curato de Santo Tomás Chichicastenango, hallé que era la doctrina que primero mamaban con la leche y que todos ellos casi lo tienen de memoria y descubrí que de aquestos libros tenían muchos entre sí [...]" (Ximenez 1999 p. 73; English translation by WP contributor)
^"Y esto lo ven en un libro que tienen como pronostico desde el tiempo de su gentilidad, donde tienen todos los meses y signos correspondientes á cada dia, que uno de ellos tengo en mi poder" (Scherzer 1857; English translation by WP contributor). This passage is found in Escolios a las historias as appearing on p. 160 of Scherzer's edition.
^"El libro que el padre Ximenez menciona, no es mas que una formula cabalistica, segun la cual los adivinos engañadores pretendían pronosticar y explicar ciertos eventos. Yo encontré este calendario gentilico ya en diversos pueblos de indios en los altos de Guatemala."
^Recinos explains: "The original manuscript is not divided into parts or chapters; the text runs without interruption from the beginning until the end. In this translation I have followed the Brasseur de Bourbourg division into four parts, and each part into chapters, because the arrangement seems logical and conforms to the meaning and subject matter of the work. Since the version of the French Abbe is the best known, this will facilitate the work of those readers who may wish to make a comparative study of the various translations of the Popol Vuh" (Goetz xiv; Recinos 11–12; Brasseur, Popol Vuh, xv)
Popol Wuj Archives, sponsored by the Department of Spanish and Portuguese at The Ohio State University, Columbus, Ohio, and the Center for Latin American Studies at OSU.
de los Monteros, Pamela Espinosa (2019-10-25). "Decolonial Information Practices: Repatriating and Stewarding the Popol Vuh Online". Preservation, Digital Technology & Culture. 48 (3–4): 107–119. doi:10.1515/pdtc-2019-0009. ISSN2195-2965.
Great Ocean Road Open 2021 Sport Tennis Data 1º – 7 febbraio Edizione 1ª Categoria ATP Tour 250 Superficie Cemento Montepremi 382 575$ Località Melbourne, Australia Impianto Melbourne Park Campioni Singolare Jannik Sinner Doppio Jamie Murray / Bruno Soares Il Great Ocean Road Open 2021 è stato un torneo professionistico di tennis giocato sui campi in cemento. È stata la prima e unica edizione dell'evento facente parte dell'ATP Tour 250 nell'ambito dell'ATP Tour 2021. Il torneo si...
Artikel ini sebatang kara, artinya tidak ada artikel lain yang memiliki pranala balik ke halaman ini.Bantulah menambah pranala ke artikel ini dari artikel yang berhubungan atau coba peralatan pencari pranala.Tag ini diberikan pada Januari 2016. Humanizing Satellite adalah berasal dari dua kata yang bersifat subjek dan objek. Humanizing sebagai subjek yang berarti menggambarkan dengan karakteristik manusia dan Satellite sebagai objek adalah elemen yang sangat penting dari sistem komunikasi kon...
This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages) This article may need to be rewritten to comply with Wikipedia's quality standards. You can help. The talk page may contain suggestions. (March 2024) This biographical article is written like a résumé. Please help improve it by revising it to be neutral and encyclopedic. (March 2024) This article may rely excessively on sources too closely...
العلاقات التشيلية الكازاخستانية تشيلي كازاخستان تشيلي كازاخستان تعديل مصدري - تعديل العلاقات التشيلية الكازاخستانية هي العلاقات الثنائية التي تجمع بين تشيلي وكازاخستان.[1][2][3][4][5] مقارنة بين البلدين هذه مقارنة عامة ومرجعية للدولتين:...
Species of plant Resin spurge CITES Appendix II (CITES)[1] Scientific classification Kingdom: Plantae Clade: Tracheophytes Clade: Angiosperms Clade: Eudicots Clade: Rosids Order: Malpighiales Family: Euphorbiaceae Genus: Euphorbia Species: E. resinifera Binomial name Euphorbia resiniferaA.Berger Euphorbia resinifera, the resin spurge, is a species of spurge native to Morocco, where it occurs on the slopes of the Atlas Mountains. The dried latex of the plant was used in ancie...
Cet article est une ébauche concernant l’opéra ou l’opérette. Vous pouvez partager vos connaissances en l’améliorant (comment ?) selon les recommandations des projets correspondants. Pour les articles homonymes, voir Les Brigands. I masnadieri Jenny Lind, créatrice du rôle d'Amelia. Eduard Magnus (1862) Données clés Genre Opéra Nbre d'actes 4 Musique Giuseppe Verdi Livret Andrea Maffei Langueoriginale Italien Sourceslittéraires Die Räuber Friedrich von Schiller Dates de...
Государственный гимн Узбекской Советской Социалистической РеспубликиЎзбекистон Совет Социалистик Республикасининг давлат мадҳияси Автор слов Тураб Тула и Темур Фаттах Композитор Мута́ль Бурха́нов Страна Узбекская ССР Утверждён 1947 год Отменён 31 августа 1991 года Флаг ...
International football tournament in Northern America, Central America, and the Caribbean Not to be confused with CONCACAF Cup, CONCACAF Championship, or CONCACAF W Championship. This article is about the men's competition. For the women's competition, see CONCACAF W Gold Cup. Football tournamentCONCACAF Gold CupOrganizing bodyCONCACAFFounded1991; 33 years ago (1991)[1][2]RegionNorth America (Northern America, Central America, and the Caribbean)Number of team...
Si ce bandeau n'est plus pertinent, retirez-le. Cliquez ici pour en savoir plus. Cet article ne cite pas suffisamment ses sources (mai 2011). Si vous disposez d'ouvrages ou d'articles de référence ou si vous connaissez des sites web de qualité traitant du thème abordé ici, merci de compléter l'article en donnant les références utiles à sa vérifiabilité et en les liant à la section « Notes et références ». En pratique : Quelles sources sont attendues ? Comme...
InfeksiGambar mikroskop elektron yang diwarnai menunjukkan sporozoit malaria yang berpindah melalui epitelium usus tikus.Informasi umumSpesialisasiPenyakit infeksiPenyebabAgen infeksi (patogen)PengobatanAntibiotik, antivirus, antijamur, antiprotozoa, dan antelmintik Infeksi, jangkitan, atau tularan adalah serangan dan perbanyakan diri yang dilakukan oleh patogen pada tubuh makhluk hidup.[1] Patogen penyebab infeksi di antaranya mikroorganisme seperti virus, prion, bakteri, dan fungi. ...
Shanghai 上海市MunisipalitasMunisipalitas ShanghaiPaling atas: Panorama LujiazuiAtas kiri-kanan: Taman Yu, Jalan Nanjing Tengah: Gedung HSBC dan Gedung Pabean di kawasan the BundBawah kiri-kanan: Kota tua Shanghai, Kuil Jing'an BenderaEtimologi: 上海浦 (Shànghăi Pǔ),merupakan nama asli dari Sungai HuangpuLokasi munisipalitas Shanghai di TiongkokNegaraTiongkokWilayahTiongkok TimurDidiamiSekitar 4.000 tahun SM[1]Pendirian - Kota praja Qinglong746[2]County Huating (...
American musician (born 1935) TJB redirects here. For other uses, see TJB (disambiguation). Herb AlpertAlpert in 1966Background informationAlso known asDore Alpert, Tito AlpertBorn (1935-03-31) March 31, 1935 (age 89)Los Angeles, California, U.S.GenresJazzLatinfunkpopR&BOccupation(s)Musiciansongwriterrecord producerarrangerconductorpaintersculptortheatre produceractorInstrument(s)TrumpetpianovocalsYears active1956–presentLabelsA&MVerveAlmo SoundsShout! FactoryHerb Alpert Presen...
IBM 2741 terminal The IBM 2741 is a printing computer terminal that was introduced in 1965.[1] Compared to the teletypewriter machines that were commonly used as printing terminals at the time, the 2741 offers 50% higher speed, much higher quality printing, quieter operation, interchangeable type fonts, and both upper and lower case letters. It was used primarily with the IBM System/360 series of computers, but was used with other IBM and non-IBM systems where its combination of highe...
Scottish politician For the author, see Duncan McLaren (author). Bust of Duncan McLaren, Edinburgh City Chambers Duncan McLaren Memorial The McLaren monument, St Cuthberts, Edinburgh Duncan McLaren (12 January 1800 – 26 April 1886) was a Scottish Liberal Party politician and political writer. He served as a member of the burgh council of Edinburgh, then as Lord Provost, then as a Member of Parliament (MP) for the Edinburgh constituency. Life This section does not cite any sources. Please he...
У Вікіпедії є статті про інших людей із прізвищем Форестьє. Сара Форестьєфр. Sara Forestier На Каннському кінофестивалі, 2013Дата народження 4 жовтня 1986(1986-10-04) (37 років)Місце народження Копенгаген, ДаніяГромадянство ФранціяПрофесія акторкаAlma mater Курси ФлоранРоки активності 200...
LDS denomination For other uses, see Church of Jesus Christ (disambiguation). 39°05′02″N 94°25′36″W / 39.083825°N 94.426595°W / 39.083825; -94.426595 (Church of Jesus Christ (Cutlerite)) Church of Jesus Christ (Cutlerite)Cutlerite church headquarters in Independence, MissouriClassificationRestorationistOrientationLatter Day SaintsPolityChurch conferenceModeratorVernon Whiting (2013)RegionUnited StatesFounderAlpheus CutlerOriginSeptember 19, 1853 (da...
لمعانٍ أخرى، طالع مقاطعة هنري (توضيح). هذه المقالة تحتاج للمزيد من الوصلات للمقالات الأخرى للمساعدة في ترابط مقالات الموسوعة. فضلًا ساعد في تحسين هذه المقالة بإضافة وصلات إلى المقالات المتعلقة بها الموجودة في النص الحالي. (مارس 2016) مقاطعة هنري الإحداثيات 41°21�...
Office in the Episcopal Scottish Church Bishop of EdinburghBishopricAnglican Incumbent:John ArmesLocationEcclesiastical provinceScotlandInformationFirst holderWilliam ForbesEstablished1633DioceseDiocese of EdinburghCathedralSt Mary's Cathedral, Edinburgh The Bishop of Edinburgh, or sometimes the Lord Bishop of Edinburgh, is the ordinary of the Scottish Episcopal Diocese of Edinburgh.[1] Prior to the Reformation, Edinburgh was part of the Diocese of St Andrews, under the Archbishop of ...
Voce principale: RuPaul's Drag Race. RuPaul's Drag Race Edizione 10Aquaria, vincitrice della decima edizione di RuPaul's Drag RaceAnno2018 Messa in onda22 marzo 2018 –28 giugno 2018 Puntate14 PresentatoriRuPaul CopresentatoriMichelle VisageCarson KressleyRoss Mathews EmittenteVH1 (Stati Uniti) VincitoreAquaria Finalisti Eureka Kameron Michaels Asia O'Hara ← precedente successiva → La decima edizione di RuPaul's Drag Race è andata in onda negli Stati Uniti a partire dal 22 marzo 2018, ...
.jpg)
.jpg)
.jpg)
