The term "historical Jesus" refers to the life and teachings of Jesus as interpreted through critical historical methods, in contrast to what are traditionally religious interpretations. It also considers the historical and cultural contexts in which Jesus lived.
Virtually all scholars of antiquity accept that Jesus was a historical figure, and attempts to deny his historicity have been consistently rejected by the scholarly consensus as a fringe theory.

Reconstructions of the historical Jesus are based on the Pauline epistles and the gospels, while several non-biblical sources also support his historical existence. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and developing new and different research criteria. Scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the biblical accounts, with two events being supported by nearly universal scholarly consensus: Jesus was baptized and crucified. Historical Jesus scholars typically contend that he was a Galilean Jew and living in a time of messianic and apocalyptic expectations. Some scholars credit the apocalyptic declarations of the gospels to him, while others portray his "Kingdom of God" as a moral one, and not apocalyptic in nature.

The portraits of Jesus that have been constructed through history using these processes have often differed from each other, and from the image portrayed in the gospel accounts. Such portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish messiah, prophet of social change, and rabbi. There is little scholarly agreement on a single portrait, nor the methods needed to construct it, but there are overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.

Historical existence

Virtually all scholars of antiquity agree that Jesus existed. Historian Michael Grant asserts that if conventional standards of historical criticism are applied to the New Testament, "we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned." There is no indication that writers in antiquity who opposed Christianity questioned the existence of Jesus.

Since the 1970s, various scholars such as Joachim Jeremias, E. P. Sanders and Gerd Theissen have traced elements of Christianity to currents in first-century Judaism and have discarded nineteenth-century views that Jesus was based on previous pagan deities. Mentions of Jesus in extra-biblical texts exist and are supported as genuine by the majority of historians. Differences between the content of the Jewish Messianic prophecies and the life of Jesus undermine the idea that Jesus was invented as a Jewish Midrash or Peshar. The presence of details of Jesus' life in Paul, and the differences between letters and Gospels, are sufficient for most scholars to dismiss mythicist claims concerning Paul. Theissen says "there is broad scholarly consensus that we can best find access to the historical Jesus through the Synoptic tradition." Bart D. Ehrman adds: "To dismiss the Gospels from the historical record is neither fair nor scholarly." One book argues that if Jesus did not exist, "the origin of the faith of the early Christians remains a perplexing mystery." Eddy and Boyd say the best history can assert is probability, yet the probability of Jesus having existed is so high, Ehrman says "virtually all historians and scholars have concluded Jesus did exist as a historical figure." Historian James Dunn writes: "Today nearly all historians, whether Christians or not, accept that Jesus existed". In a 2011 review of the state of modern scholarship, Ehrman wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees." James Crossley and Robert J. Myles admit they "are sceptical about what we can know with confidence" but they do not deny the existence of Jesus and instead "prefer to think in terms of whether ideas about Jesus were early or late and whether they were particular to his geographical location or beyond."

The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels. In the 21st century, there have been a number of books and documentaries on this subject. For example, Earl Doherty has written that Jesus may have been a real person, but that the biblical accounts of him are almost entirely fictional. Many proponents use a three-fold argument first developed in the 19th century: that the New Testament has no historical value with respect to Jesus's existence, that there are no non-Christian references to Jesus from the first century, and that Christianity had pagan and/or mythical roots.

Contemporary scholars of antiquity agree that Jesus existed, and biblical scholars and classical historians view the theories of his nonexistence as effectively refuted. Robert M. Price, an atheist who denies the existence of Jesus, agrees that his perspective runs against the views of the majority of scholars. Michael Grant (a classicist and historian) states that "In recent years, no serious scholar has ventured to postulate the non-historicity of Jesus, or at any rate very few have, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." Richard A. Burridge states, "There are those who argue that Jesus is a figment of the Church's imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that anymore."

Sources

The New Testament represents sources that have become canonical for Christianity, and there are many apocryphal texts that are examples of the wide variety of writings in the first centuries AD that are related to Jesus.

Non-Christian sources that are used to study and establish the historicity of Jesus include Jewish sources such as Josephus, and Roman sources such as Tacitus.

New Testament sources

Synoptic Gospels

The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospelsthe Gospel of Matthew, the Gospel of Mark, and the Gospel of Lukerecount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic and wore tzitzit. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic.

The fourth gospel, the Gospel of John, differs greatly from the Synoptic Gospels and scholars generally consider it to be less historical than the Synoptic Gospels. As James Crossley and Robert J. Myles explain, John "is of limited use for reconstructing the life of the historical Jesus." However, scholars usually agree that John is not entirely without historical value: certain sayings in John are as old as or older than their synoptic counterparts, his representation of the topography around Jerusalem is often superior to that of the synoptics, his testimony that Jesus was executed before, rather than on, Passover, might well be more accurate, and his presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are more historically plausible than their synoptic parallels.

Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.

Pauline epistles

The Pauline epistles are dated to between AD 50 and 60 (i.e., approximately twenty to thirty years after the generally accepted time period for the death of Jesus), and are the earliest surviving Christian texts that include information about Jesus.

Although Paul the Apostle provides little biographical information about Jesus and states that he never knew Jesus, he does make it clear that he considers Jesus to have been a real person and a Jew. Moreover, he claims to have met with James, the brother of Jesus.

Non-biblical sources
In addition to biblical sources, there are a number of mentions of Jesus in non-Christian sources that have been used in the historical analyses of the existence of Jesus.

Thallos
Biblical scholar Frederick Fyvie Bruce says the earliest mention of Jesus outside the New Testament occurs  from a historian named Thallos. Thallos' history, like the vast majority of ancient literature, has been lost but not before it was quoted by Sextus Julius Africanus (), a Christian writer, in his History of the World ().  This book likewise was lost, but not before one of its citations of Thallos was taken up by the Byzantine historian George Syncellus in his Chronicle (). There is no means by which certainty can be established concerning this or any of the other lost references, partial references, and questionable references that mention some aspect of Jesus' life or death, but in evaluating evidence, it is appropriate to note they exist.

Josephus and Tacitus

There are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus, that are generally considered good evidence.

Josephus' Antiquities of the Jews, written around AD 93–94, includes two references to the biblical Jesus in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation. Of the other mention in Josephus, Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 ("the brother of Jesus, who was called Christ, whose name was James"). Paul references meeting and interacting with James, Jesus' brother, and since this agreement between the different sources supports Josephus' statement, the statement is only disputed by a small number of scholars.

Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. Robert E. Van Voorst states that the very negative tone of Tacitus' comments on Christians makes the passage extremely unlikely to have been forged by a Christian scribe and the Tacitus reference is now widely accepted as an independent confirmation of Jesus's crucifixion.

Talmud

Other considerations outside Christendom include the possible mentions of Jesus in the Talmud. The Talmud speaks in some detail of the conduct of criminal cases of Israel whose texts were gathered together from 200 to 500 CE. Johann Maier and Bart D. Ehrman argue this material is too late to be of much use. Ehrman explains that "Jesus is never mentioned in the oldest part of the Talmud, the Mishnah, but appears only in the later commentaries of the Gemara." Jesus is not mentioned by name, but there is a subtle attack on the virgin birth that refers to the illegitimate son of a Roman soldier Pantera (Ehrman says, "In Greek the word for virgin is parthenos"), and a reference to Jesus' miracles as "black magic" learned when he lived in Egypt (as a toddler). Ehrman writes that few contemporary scholars treat this as historical.

Mara bar Serapion

There is only one classical writer who refers positively to Jesus and that is Mara bar Serapion, a Syriac Stoic, who wrote a letter to his son, who was also named Serapion, from a Roman prison. He speaks of the execution of 'the wise king of the Jews' and compares his death to that of Socrates at the hands of the Athenians. He links the death of the 'wise king' to the Jews being driven from their kingdom. He also states that the 'wise king' lives on because of the "new laws he laid down". The dating of the letter is disputed but was probably soon after 73 AD.

Scholars such as Robert Van Voorst see little doubt that the reference to the execution of the "king of the Jews" is about the death of Jesus. Others such as Craig A. Evans see less value in the letter, given its uncertain date, and the ambiguity in the reference.

Critical-historical research

Historical criticism, also known as the historical-critical method or higher criticism, is a branch of criticism that investigates the origins of ancient texts in order to understand "the world behind the text". The primary goal of historical criticism is to discover the text's primitive or original meaning in its original historical context and its literal sense. Historical criticism began in the 17th century and gained popular recognition in the 19th and 20th centuries.

Historical reliability of the Gospels

The historical reliability of the gospels refers to the reliability and historic character of the four New Testament gospels as historical documents. Little in the four canonical gospels is considered to be historically reliable.

Historians subject the gospels to critical analysis by differentiating authentic, reliable information from possible inventions, exaggerations, and alterations. Since there are more textual variants (200,000–400,000) than words in the New Testament, scholars use textual criticism to determine which gospel variants could theoretically be taken as 'original'. To answer this question, scholars have to ask who wrote the gospels, when they wrote them, what was their objective in writing them, what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars may also look into the internal evidence of the documents, to see if, for example, a document has misquoted texts from the Hebrew Tanakh, has made incorrect claims about geography, if the author appears to have hidden information, or if the author has fabricated a prophecy. Finally, scholars turn to external sources, including the testimony of early church leaders, to writers outside the church, primarily Jewish and Greco-Roman historians, who would have been more likely to have criticized the church, and to archaeological evidence.

Quest for the historical Jesus

Since the 18th century, three scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during each specific phase. These quests are distinguished from pre-Enlightenment approaches because they rely on the historical-critical method to study biblical narratives. While textual analysis of biblical sources had taken place for centuries, these quests introduced new methods and specific techniques in the attempt to establish the historical validity of their conclusions.

First quest
The scholarly effort to reconstruct an "authentic" historical picture of Jesus was a product of the Enlightenment skepticism of the late eighteenth century. Bible scholar Gerd Theissen explains that "It was concerned with presenting a historically true life of Jesus that functioned theologically as a critical force over against [established Roman Catholic] Christology." The first scholar to separate the historical Jesus from the theological Jesus in this way was philosopher, writer, classicist, Hebraist and Enlightenment free thinker Hermann Samuel Reimarus (1694–1768). Copies of Reimarus' writings were discovered by G. E. Lessing (1729–1781) in the library at Wolfenbüttel where Lessing was the librarian. Reimarus had left permission for his work to be published after his death, and Lessing did so between 1774 and 1778, publishing them as Die Fragmente eines unbekannten Autors (The Fragments of an Unknown Author). Over time, they came to be known as the Wolfenbüttel Fragments after the library where Lessing worked. Reimarus distinguished between what Jesus taught and how he is portrayed in the New Testament. According to Reimarus, Jesus was a political messiah who failed at creating political change and was executed. His disciples then stole the body and invented the story of the resurrection for personal gain. Reimarus' controversial work prompted a response from "the father of historical critical research" Johann Semler in 1779, Beantwortung der Fragmente eines Ungenannten (Answering the Fragments of an Unknown). Semler refuted Reimarus' arguments, but it was of little consequence. Reimarus' writings had already made lasting changes by making it clear criticism could exist independently of theology and faith, and by founding historical Jesus studies within that non-sectarian view.

According to Homer W. Smith, the work of Lessing and others culminated in the Protestant theologian David Strauss's Das Leben Jesu ('The Life of Jesus', 1835), in which Strauss expresses his conclusion that Jesus existed, but that his godship is the result of "a historic nucleus [being] worked over and reshaped into an ideal form by the first Christians under the influence of Old Testament models and the idea of the messiah found in Daniel."
The enthusiasm shown during the first quest diminished after Albert Schweitzer's critique of 1906 in which he pointed out various shortcomings in the approaches used at the time. After Schweitzer's Von Reimarus zu Wrede was translated and published in English as The Quest of the Historical Jesus in 1910, the book's title provided the label for the field of study for eighty years.

Second quest
The second quest began in 1953 and introduced a number of new techniques, but faded away in the 1970s.

Third quest
In the 1980s a number of scholars gradually began to introduce new research ideas, initiating a third quest characterized by the latest research approaches.  One of the modern aspects of the third quest has been the role of archaeology; James Charlesworth states that modern scholars now want to use archaeological discoveries that clarify the nature of life in Galilee and Judea during the time of Jesus. A further characteristic of the third quest has been the interdisciplinary and global nature of its scholarship. While the first two quests were mostly carried out by European Protestant theologians, a modern aspect of the third quest is the worldwide influx of scholars from multiple disciplines.  More recently, historicists have focused their attention on the historical writings associated with the era in which Jesus lived or on the evidence concerning his family.

By the end of the twentieth century, scholar Tom Holmén writes that Enlightenment skepticism had given way to a more "trustful attitude toward the historical reliability of the sources ... [Currently] the conviction of Sanders, (we know quite a lot about Jesus) characterizes the majority of contemporary studies." Reflecting this shift, the phrase "quest for the historical Jesus" has largely been replaced by life of Jesus research.

Demise of authenticity and the "Next Quest"
Since the late 1900s, concerns have been growing about the usefulness of the criteria of authenticity.
According to Le Donne, the usage of such criteria is a form of "positivist historiography." According to Chris Keith, a historical Jesus is "ultimately unattainable, but can be hypothesized on the basis of the interpretations of the early Christians, and as part of a larger process of accounting for how and why early Christians came to view Jesus in the ways that they did." According to Keith, "these two models are methodologically and epistemologically incompatible," calling into question the methods and aim of the first model.

In 2021, James Crossley (editor of the Journal for the Study of the Historical Jesus) announced that historical Jesus scholarship now had moved to the era of the Next Quest. The Next Quest has moved on from the criteria, obsessions with the uniqueness of Jesus, and the supersessionism still implicit in scholarly questions of the Jewishness of Jesus. Instead, sober scholarship now focuses on treating the subject matter as part of the wider human phenomenon of religion, cultural comparison, class relations, slave culture and economy, and the social history of historical Jesus scholarship and wider reception histories of the historical Jesus. The book by Crossley and Robert J. Myles, Jesus: A Life in Class Conflict, is indicative of this new tendency.

Methods

Textual, source and form-criticism
The first quest, which started in 1778, was almost entirely based on biblical criticism. This took the form of textual and source criticism originally, which were supplemented with form criticism in 1919, and redaction criticism in 1948. Form criticism began as an attempt to trace the history of the biblical material during the oral period before it was written in its current form, and may be seen as starting where textual criticism ends. Form criticism views Gospel writers as editors, not authors. Redaction criticism may be viewed as the child of source criticism and form criticism.  and views the Gospel writers as authors and early theologians and tries to understand how the redactor(s) has (have) molded the narrative to express their own perspectives.

Criteria of authenticity
When form criticism questioned the historical reliability of the Gospels, scholars began looking for other criteria. Taken from other areas of study such as source criticism, the "criteria of authenticity" emerged gradually, becoming a distinct branch of methodology associated with life of Jesus research. The criteria are a variety of rules used to determine if some event or person is more or less likely to be historical. These criteria are primarily, though not exclusively, used to assess the sayings and actions of Jesus.

In view of the skepticism produced in the mid-twentieth century by form criticism concerning the historical reliability of the gospels, the burden shifted in historical Jesus studies from attempting to identify an authentic life of Jesus to attempting to prove authenticity. The criteria developed within this framework, therefore, are tools that provide arguments solely for authenticity, not inauthenticity. In 1901, the application of criteria of authenticity began with dissimilarity. It was often applied unevenly with a preconceived goal. In the early decades of the twentieth century, F. C. Burkitt and B. H. Streeter provided the foundation for multiple attestation. The Second Quest introduced the criterion of embarrassment. By the 1950s, coherence was also included. By 1987, D. Polkow lists 25 separate criteria being used by scholars to test for historical authenticity including the criterion of "historical plausibility".

Criticism

A number of scholars have criticized the various approaches used in the study of the historical Jesus—on one hand, for the lack of rigor in research methods; on the other, for being driven by "specific agendas" that interpret ancient sources to fit specific goals. By the 21st century, the "maximalist" approaches of the 19th century, which accepted all the gospels, and the "minimalist" trends of the early 20th century, which totally rejected them, were abandoned and scholars began to focus on what is historically probable and plausible about Jesus.

Consensual knowledge about Jesus

There is widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings. Scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus, but almost all modern scholars consider his baptism and crucifixion to be historical facts.

Baptism

The existence of John the Baptist within the same time frame as Jesus, and his eventual execution by Herod Antipas is attested to by 1st-century Roman-Jewish historian Josephus and the overwhelming majority of modern scholars view Josephus' accounts of the activities of John the Baptist as authentic. One of the arguments in favor of the historicity of the Baptism of Jesus by John is the criterion of embarrassment, i.e. that it is a story which the early Christian Church would have never wanted to invent, as it implies that Jesus was subservient to John. Another argument used in favour of the historicity of the baptism is that multiple accounts refer to it, usually called the criterion of multiple attestation. Technically, multiple attestation does not guarantee authenticity, but only determines antiquity. However, for most scholars, together with the criterion of embarrassment it lends credibility to the baptism of Jesus by John being a historical event.

Crucifixion

John P. Meier views the crucifixion of Jesus as a historical fact and states that based on the criterion of embarrassment, Christians would not have invented the painful death of their leader. Meier states that a number of other criteriathe criterion of multiple attestation (i.e., confirmation by more than one source), the criterion of coherence (i.e., that it fits with other historical elements) and the criterion of rejection (i.e., that it is not disputed by ancient sources)help establish the crucifixion of Jesus as a historical event. Eddy and Boyd state that it is now firmly established that there is non-Christian confirmation of the crucifixion of Jesusreferring to the mentions in Josephus and Tacitus.

Most scholars in the third quest for the historical Jesus consider the crucifixion indisputable, as do Bart Ehrman, John Dominic Crossan and James Dunn. Although scholars agree on the historicity of the crucifixion, they differ on the reason and context for it, e.g. both E. P. Sanders and Paula Fredriksen support the historicity of the crucifixion, but contend that Jesus did not foretell his own crucifixion, and that his prediction of the crucifixion is a Christian story. Géza Vermes also views the crucifixion as a historical event but believes this was due to Jesus' challenging of Roman authority. On the other hand, Maurice Casey and John P. Meier state that Jesus did predict his death, and this actually strengthened his followers' belief in his Resurrection.

Other possibly historical elements

In addition to the two historical elements of baptism and crucifixion, scholars attribute varying levels of certainty to various other aspects of the life of Jesus, although there is no universal agreement among scholars on these items:
 Jesus was a Galilean Jew who was born between 7 and 2 BC and died 30–36 AD.
 Jesus lived only in Galilee and Judea: Most scholars reject that there is any evidence that an adult Jesus traveled or studied outside Galilee and Judea. Marcus Borg states that the suggestions that an adult Jesus traveled to Egypt or India are "without historical foundation". John Dominic Crossan states that none of the theories presented to fill the 15–18-year gap between the early life of Jesus and the start of his ministry have been supported by modern scholarship. The Talmud refers to "Jesus the Nazarene" several times and scholars such as Andreas Kostenberger and Robert Van Voorst hold that some of these references are to Jesus. Nazareth is not mentioned in the Hebrew Bible and the Christian gospels portray it as an insignificant village, John 1:46 asking "Can any good thing come out of Nazareth?" Craig S. Keener states that it is rarely disputed that Jesus was from Nazareth, an obscure small village not worthy of invention. Gerd Theissen concurs with that conclusion.
 Jesus spoke Aramaic and may have also spoken Hebrew and Greek. The languages spoken in Galilee and Judea during the 1st century include the Semitic Aramaic and Hebrew languages as well as Greek, with Aramaic being the predominant language.
 Jesus called disciples: John P. Meier sees the calling of disciples a natural consequence of the information available about Jesus. N. T. Wright accepts that there were twelve disciples, but holds that the list of their names cannot be determined with certainty. John Dominic Crossan disagrees, stating that Jesus did not call disciples and had an "open to all" egalitarian approach, imposed no hierarchy and preached to all in equal terms. However, James Crossley and Robert J. Myles and the emerging consensus disagree with Crossan, arguing that "we should dispel romantic notions that this movement was proudly egalitarian and progressive in the sense of the 'radical liberalism' of today" and instead point out that the core Twelve may have been "a central committee or politburo with membership sometimes changing."
 Jesus caused a controversy at the Temple.
 After his death his disciples continued, and some of his disciples were persecuted.

Some scholars have proposed further additional historical possibilities such as:
 An approximate chronology of Jesus can be estimated from non-Christian sources, and confirmed by correlating them with New Testament accounts.
 Claims about the appearance or ethnicity of Jesus are mostly subjective, based on cultural stereotypes and societal trends rather than on scientific analysis.
 The baptism of Jesus by John the Baptist can be dated approximately from Josephus' references (Antiquities 18.5.2) to a date before AD 28–35.
 The main topic of his teaching was the Kingdom of God, and he presented this teaching in parables that were surprising and sometimes confounding.
 Jesus taught an ethic of forgiveness, as expressed in aphorisms such as "turn the other cheek" or "go the extra mile."
 An emerging scholarly consensus suggests Jesus and his inner-circle claimed "a degree of hardened 'servant' masculinity for themselves as an example to the world."
 The date of the crucifixion of Jesus was earlier than 36 AD, based on the dates of the prefecture of Pontius Pilate who was governor of Roman Judea from 26 AD until 36 AD.

Portraits of the historical Jesus

Scholars involved in the third and next quests for the historical Jesus have constructed a variety of portraits and profiles for Jesus. However, there is little scholarly agreement on the portraits, or the methods used in constructing them. The portraits of Jesus that have been constructed in the quest for the historical Jesus have often differed from each other, and from the image portrayed in the gospel accounts. These portraits include that of Jesus as an apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish Messiah and prophet of social change, but there is little scholarly agreement on a single portrait, or the methods needed to construct it. There are, however, overlapping attributes among the various portraits, and scholars who differ on some attributes may agree on others.

Contemporary scholarship, representing the "third quest" and the "next quest" places Jesus firmly in the Jewish tradition. Jesus was a Jewish preacher who taught that he was the path to salvation, everlasting life, and the Kingdom of God. A primary criterion used to discern historical details in the "third quest" is that of plausibility, relative to Jesus' Jewish context and to his influence on Christianity. Contemporary scholars of the "third quest" include E. P. Sanders, Géza Vermes, Gerd Theissen, Christoph Burchard, and John Dominic Crossan.  In contrast to the Schweitzerian view, certain North American scholars, such as Burton Mack, advocate for a non-eschatological Jesus, one who is more of a Cynic sage than an apocalyptic preacher.

Given that Jesus was poor, long-established historiographical approaches associated with the study of the poor in the past, such as microhistory, are relevant to the study of his life.

Mainstream views

Despite the significant differences among scholars on what constitutes a suitable portrait for Jesus, the mainstream views supported by a number of scholars may be grouped together based on certain distinct, primary themes. These portraits often include overlapping elements, and there are also differences among the followers of each portrait. The subsections below present the main portraits that are supported by multiple mainstream scholars.

Apocalyptic prophet

The apocalyptic prophet view primarily emphasizes Jesus preparing his fellow Jews for the End Times. The first proponent of this hypothesis was Albert Schweitzer in his 1906 book The Quest of the Historical Jesus.

The works of E. P. Sanders and Maurice Casey place Jesus within the context of Jewish eschatological tradition. Bart D. Ehrman aligns himself with Schweitzer's view that Jesus expected an apocalypse during his own generation, and he bases some of his views on the argument that the earliest gospel sources (for which he assumes Markan priority) and the First Epistle to the Thessalonians, chapters 4 and 5, probably written by the end of AD 52, present Jesus as far more apocalyptic than other Christian sources produced towards the end of the 1st century, contending that the apocalyptic messages were progressively toned down. Dale C. Allison Jr. does not see Jesus as advocating specific timetables for the End Times, but sees him as preaching his own doctrine of "apocalyptic eschatology" derived from post-exilitic Jewish teachings, and views the apocalyptic teachings of Jesus as a form of asceticism.

The characterization of Jesus as an apocalyptic or millenarian prophet can also be combined with other categories, such as in the work of James Crossley and Robert J. Myles (see below) who regard the end-time teaching of Jesus as a culturally credible way of responding to social and material upheaval in Galilee and Judea.

Charismatic healer

The charismatic healer portrait positions Jesus as a pious and holy man in the view of Géza Vermes, whose profile draws on the Talmudic representations of Jewish figures such as Hanina ben Dosa and Honi the Circle Drawer and presents Jesus as a Hasid. Marcus Borg views Jesus as a charismatic "man of the spirit", a mystic or visionary who acts as a conduit for the "Spirit of God". Borg sees this as a well-defined religious personality type, whose actions often involve healing. Borg sees Jesus as a non-eschatological figure who did not intend to start a new religion, but his message set him at odds with the Jewish powers of his time based on the "politics of holiness". Both Sanders and Casey agree that Jesus was also a charismatic healer in addition to an apocalyptic prophet.

Cynic philosopher

In the Cynic philosopher profile, Jesus is presented as a Cynic, a traveling sage and philosopher preaching a cynical and radical message of change to abolish the existing hierarchical structure of the society of his time. In John Dominic Crossan's view Jesus was crucified not for religious reasons but because his social teachings challenged the seat of power held by the Jewish authorities. Burton Mack also holds that Jesus was a Cynic whose teachings were so different from those of his time that they shocked the audience and forced them to think, but Mack views his death as accidental and not due to his challenge to Jewish authority.

Jewish Messiah

The Jewish Messiah portrait of N. T. Wright places Jesus within the Jewish context of "exile and return", a notion he uses to build on his view of the 1st-century concept of hope. Wright believes that Jesus was the Messiah and argues that the Resurrection of Jesus was a physical and historical event. Wright's portrait of Jesus is closer to the traditional Christian views than many other scholars, and when he departs from the Christian tradition, his views are still close to them. Like Wright, Markus Bockmuehl, Peter Stuhlmacher and Brant J. Pitre support the view that Jesus came to announce the end of the Jewish spiritual exile and usher in a new messianic era in which God would improve this world through the faith of his people.

Prophet of social change
The prophet of social change portrait positions Jesus primarily as someone who challenged the traditional social structures of his time. Gerd Theissen sees three main elements to the activities of Jesus as he effected social change: his positioning as the Son of man, the core group of disciples that followed him, and his localized supporters as he journeyed through Galilee and Judea. Richard A. Horsley goes further and presents Jesus as a more radical reformer who initiated a grassroots movement. David Kaylor's ideas are close to those of Horsley, but have a more religious focus and base the actions of Jesus on covenant theology and his desire for justice. Elisabeth Fiorenza has presented a feminist perspective which sees Jesus as a social reformer whose actions such as the acceptance of women followers resulted in the liberation of some women of his time.  James Crossley and Robert J. Myles advocate a nuanced historical materialist perspective of Jesus as a religious organizer who responded to the intersecting material conditions of Galilee and Judea in culturally credible ways such as through intra-Jewish legal debate and a revolutionary millenarian proclamation.

S. G. F. Brandon, Fernando Bermejo Rubio, and Reza Aslan argue that Jesus was an anti-Roman revolutionary that tried to overthrow Roman rule in Palestine and re-establish the Kingdom of Israel.

Rabbi
The rabbi portrait advances the idea that Jesus was simply a rabbi who sought to reform certain ideas within Judaism. This idea can be traced to the late nineteenth century, when various liberal Jews sought to emphasize the Jewish nature of Jesus, and saw him as something of a proto-Reform Jew. Perhaps the most prominent of these was Rabbi Emil G. Hirsch, who in The Doctrine of Jesus wrote:

Bruce Chilton, in his book Rabbi Jesus: An Intimate Biography, painted Jesus as a devout student of John the Baptist who came to see it as his mission to restore the Temple to purity, and purge the Romans and the corrupt priests from its midst. Jaroslav Pelikan, in The Illustrated Jesus Through the Centuries stated:

The most neutral and least controversial of these words is probably Rabbi, along with the related Rabbouni. Except for two passages, the Gospels apply the Aramaic word only to Jesus; and if we conclude that the title "teacher" or "master" (didaskalos in Greek) was intended as a translation of that Aramaic name, it seems safe to say that it was as Rabbi that Jesus was known and addressed.

The conservative evangelical scholar Andreas J. Köstenberger in Jesus as Rabbi in the Fourth Gospel also reached the conclusion that Jesus was seen by his contemporaries as a rabbi.

In 2012, the book Kosher Jesus by Orthodox Rabbi Shmuley Boteach was published in which Boteach takes the position that Jesus was a wise and learned Torah-observant Jewish rabbi. Boteach says he was a beloved member of the Jewish community. At the same time, Jesus is said to have despised the Romans for their cruelty, and to have fought them courageously. The book states that the Jews had nothing whatsoever to do with the murder of Jesus, but rather that the blame for his trial and killing lies with the Romans and Pontius Pilate. Boteach states clearly that he does not believe in Jesus as the Jewish Messiah. At the same time, Boteach argues that "Jews have much to learn from Jesusand from Christianity as a wholewithout accepting Jesus' divinity. There are many reasons for accepting Jesus as a man of great wisdom, beautiful ethical teachings, and profound Jewish patriotism."  He concludes by writing, as to Judeo-Christian values, that "the hyphen between Jewish and Christian values is Jesus himself."

Non-mainstream views
Other portraits have been presented by individual scholars:
 Ben Witherington supports the "Wisdom Sage" view and states that Jesus is best understood as a teacher of wisdom who saw himself as the embodiment or incarnation of God's Wisdom.
John P. Meier's portrait of Jesus as the Marginal Jew is built on the view that Jesus knowingly marginalized himself in a number of ways, first by abandoning his profession as a carpenter and becoming a preacher with no means of support, then arguing against the teachings and traditions of the time while he had no formal rabbinic training.

Robert Eisenman proposed that James the Just was the Teacher of Righteousness mentioned in the Dead Sea Scrolls, and that the image of Jesus of the gospels was constructed by the Apostle Paul as pro-Roman propaganda.
Hyam Maccoby proposed that Jesus was a Pharisee, that the positions ascribed to the Pharisees in the Gospels are very different from what we know of them, and in fact their opinions were very similar to those ascribed to Jesus. Harvey Falk also sees Jesus as proto-Pharisee or Essene.
Morton Smith views Jesus as a magician, a view based on the presentation of Jesus in later Jewish sources and on (dubious) apocryphal writings such as the Secret Gospel of Mark.
Leo Tolstoy saw Jesus as championing Christian anarchism (although Tolstoy never actually used the term "Christian anarchism"; reviews of his book following its publication in 1894 coined the term.)
It has been suggested by psychiatrists Oskar Panizza, George de Loosten, William Hirsch, William Sargant, Anthony Storr, Raj Persaud, psychologist Charles Binet-Sanglé and others that Jesus had a mental disorder or psychiatric condition. This theory is based on the fact that the Gospel of Mark (Mark 3:21) reports that When his family heard this they went out to restrain him, for they said, ″He is out of his mind.″ Psychologist Władysław Witwicki states that Jesus had difficulties communicating with the outside world and suffered from dissociative identity disorder (formerly known as multiple personality disorder), which made him a schizothymic or even schizophrenic type. In 1998–2000 Polish author Leszek Nowak (born 1962) from Poznań authored a study in which, based on his own history of delusions of mission and overvalued ideas, and information communicated in the Gospels, made an attempt at reconstructing Jesus' psyche with the view of the apocalyptic prophet.

See also
 Biblical archaeology
 Biblical manuscript
 Census of Quirinius, a census of Judaea which was taken by Publius Sulpicius Quirinius, Roman governor of Syria, upon the imposition of direct Roman rule in 6 AD.
 Criterion of dissimilarity
 Criticism of the Bible
 Chronology of Jesus
 Gospel harmony
 Historical background of the New Testament
 Historicity of the Bible
 Jesus in comparative mythology
 Jesus Seminar
 Life of Jesus in the New Testament
 Mental health of Jesus
 New Testament places associated with Jesus
 Race and appearance of Jesus
 Sexuality of Jesus
 Scholarly interpretation of Gospel elements
 Timeline of Christianity
 The World's Sixteen Crucified Saviors

Notes

References

Sources

 Brown, Raymond E. et al. The New Jerome Biblical Commentary Prentice Hall 1990

 Craffert, Pieter F. and Botha, Pieter J. J. "Why Jesus Could Walk On The Sea But He Could Not Read And Write." Neotestamenica. 39.1, 2005.

 Bock, Darrell L., Studying the Historical Jesus: A Guide to Sources and Methods.. Baker Academic: 2002. .
 Crossan, John Dominic. Jesus: A Revolutionary Biography. Harpercollins: 1994. .

 Fiensy, David A.; Jesus the Galilean: soundings in a first century life, Gorgias Press LLC, 2007, , , Google books

 Gnilka, Joachim.; Jesus of Nazareth: Message and History, Hendrickson Publishers, 1997.
 Gowler, David B.; What Are They Saying About the Historical Jesus?, Paulist Press, 2007,
 Loke, Andrew Ter Ern. The Origin of Divine Christology. Cambridge University Press. 2017.
 Grant, Michael. Jesus: A Historian's Review of the Gospels. Scribner's, 1977. .

 Harris, by William V. Ancient Literacy. Harvard University Press: 1989. .
 Meier, John P. A Marginal Jew: Rethinking the Historical Jesus, Doubleday,
v. 1, The Roots of the Problem and the Person, 1991,
v. 2, Mentor, Message, and Miracles, 1994,
v. 3, Companions and Competitors, 2001,
v. 4, Law and Love, 2009,
v. 5, Probing the Authenticity of the Parables, 2016,
 O'Collins, G. Jesus: A Portrait. Darton, Longman and Todd: 2008.
 O'Collins, G. Christology: A Biblical, Historical, and Systematic Study of Jesus. OUP: 2009.
 Sanders, E. P. Jesus and Judaism. Augsburg Fortress Publishers: 1987.
 Sanders, E. P. The Historical Figure of Jesus. Lane The Penguin Press: 1993.

 Van Voorst, Robert E., Jesus Outside the New Testament, 2000, Eerdmans, google books
 Vermes, Géza Jesus the Jew: A Historian's Reading of the Gospels. SCM Classics:2001,

 Wright, N. T. Christian Origins and the Question of God, a projected six-volume series of which three have been published under:
v. 1, The New Testament and the People of God. Augsburg Fortress Publishers: 1992.;
v. 2, Jesus and the Victory of God. Augsburg Fortress Publishers: 1997.;
v. 3, The Resurrection of the Son of God. Augsburg Fortress Publishers: 2003.
 Wright, N. T. The Challenge of Jesus: Rediscovering who Jesus was and is. IVP 1996
 Yaghjian, Lucretia. "Ancient Reading," in Richard Rohrbaugh, ed., The Social Sciences in New Testament Interpretation. Hendrickson Publishers: 2004. .

External links
 "Jesus Christ". Encyclopædia Britannica Online. 2009. The first section, on Jesus' life and ministry
 Journal for the Study of the Historical Jesus

Historical Jesus


بلدية مولة (بالإسبانية: Mula) هي بلدية تقع في منطقة مرسية جنوب شرق إسبانيا.

الديموغرافيا
بلغ عدد سكان بلدية مولة 17.067 نسمة عام 2011 (وفقاً للمعهد الوطني الإسباني للإحصاء).

أعلام
 خافي غارسيا
 بيدرو ليون
 باتريك كابرال
 لويس ليون سانشيز

مراجع

مصادر
  الموقع الرسمي لبلدية مولة

بلديات في منطقة مرسية

مولة (إسبانيا)


Thelxinoe /telk.si'no.e/, cunoscut și ca Jupiter XLII, este un satelit natural al lui Jupiter. El a fost descoperit de o echipă de astronomi de la Universitatea din Hawaii, condusă de Scott S. Sheppard în 2004, din fotografii realizate în 2003 și a primit inițial denumirea temporară S/2003 J 22.

Thelxinoe are un diametru de aproximativ 2 kilometri și orbitează în jurul lui Jupiter la o distanță medie de 20,454 milioane de kilometri în 597,607 de zile, la o înclinație de aproximativ 151° față de ecliptică (153° la ecuatorul lui Jupiter), într-o direcție retrogradă și cu o excentricitate de 0,2685.

În martie 2005, satelitul fost numit după Thelxinoe, una dintre cele patru muze originale, conform unor scriitori greci, și una din fiicele lui Zeus (Jupiter) cu Mnemosyne.

Thelxinoe aparține grupului Ananke, sateliți neregulați retrograzi care orbitează în jurul lui Jupiter intre 19,3 si 22,7 Gm, la înclinații de aproximativ 150°.

Referințe

Obiecte astronomice descoperite în 2003
Sateliții lui Jupiter

Thelxinoe (satelit)


A light characteristic is all of the properties that make a particular navigational light identifiable. Graphical and textual descriptions of navigational light sequences and colours are displayed on nautical charts and in Light Lists with the chart symbol for a lighthouse, lightvessel, buoy or sea mark with a light on it. Different lights use different colours, frequencies and light patterns, so mariners can identify which light they are seeing.

Abbreviations
While light characteristics can be described in prose, e.g. "Flashing white every three seconds", lists of lights and navigation chart annotations use abbreviations. The abbreviation notation is slightly different from one light list to another, with dots added or removed, but it usually follows a pattern similar to the following (see the chart to the right for examples).
 An abbreviation of the type of light, e.g. "Fl." for flashing, "F." for fixed.
 The color of the light, e.g. "W" for white, "G" for green, "R" for red, "Y" for yellow, "Bu" for blue. If no color is given, a white light is generally implied.
 The cycle period, e.g. "10s" for ten seconds.
 Additional parameters are sometimes added:
 The height of the light above the chart datum for height (usually based on high water). e.g. 15m for 15 metres.
 The range in which the light is visible, e.g. "10M" for 10 nautical miles.

An example of a complete light characteristic is "Gp Oc(3) W 10s 15m 10M". This indicates that the light is a group occulting light in which a group of three eclipses repeat every 10 seconds; the light is white; the light is 15 metres above the chart datum  and the nominal range is  10 nautical miles.

Light patterns

Fixed light
A fixed light, abbreviated "F", is a continuous and steady light.

Flashing light

A flashing light is a rhythmic light in which the total duration of the light in each period is clearly shorter than the total duration of the darkness and in which the flashes of light are all of equal duration. It is most commonly used for a single-flashing light which exhibits only single flashes which are repeated at regular intervals, in which case it is abbreviated simply as "Fl". It can also be used with a group of flashes which are regularly repeated, in which case the abbreviation is "Fl(2)" or "Gr Fl(2)", for a group of two flashes. Another possibility is a composite group, in which successive groups in the period have different numbers of flashes, e.g. "Fl. (2+1)" indicates a group of two flashes, followed by one flash.

A specific case sometimes used is when the flashes are longer than two seconds. Such a light is sometimes denoted "long flashing" with the abbreviation "L.Fl".

If the frequency of flashes is high (more than 30 or 50 per minute) the light is denoted as a "quick light", see below.

Occulting light

An occulting light is a rhythmic light in which the duration of light in each period is longer than the total duration of darkness. In other words, it is the opposite to a flashing light where the total duration of darkness is longer than the duration of light. It has the appearance of flashing off, rather than flashing on. Like a flashing light, it can be used for a single occulting light that exhibits only a single period of darkness or the periods of darkness can be grouped and repeated at regular intervals (abbreviated "Oc"), a group (Oc(3)) or a composite group (Oc(2+1)).

The term occulting is used because originally the effect was obtained by a mechanism (e.g. a vertical or rotating shutter) periodically shading the light from view.

Isophase light
An isophase light, abbreviated "Iso", is a light which has dark and light periods of equal length. The prefix derives from the Greek iso- meaning "same".

Quick light
A quick light, abbreviated "Q", is a special case of a flashing light with a high frequency (more than 30 or 50 per minute). If the sequence of flashes is interrupted by regularly repeated eclipses of constant and long duration, the light is denoted "interrupted quick", abbreviated "I.Q".

Group notation similar to flashing and occulting lights is also sometimes used, e.g. Q(9).

Another distinction sometimes made is between quick (more than 50 and less than 80 flashes per minute), very quick (more than 80 and less than 160 flashes per minutes, abbreviated "V.Q") and ultra quick (no less than 160 flashes per minute, abbreviate "U.Q"). This can be combined with notations for interruptions, e.g. I.U.Q for interrupted ultra quick, or grouping, e.g. V.Q(9) for a very quick group of nine flashes. Quick characteristics can also be followed by other characteristics, e.g. VQ(6) LFl for a very quick group of six flashes, followed by a long flash.

Morse code
A Morse code light is light in which appearances of light of two clearly different durations (dots and dashes) are grouped to represent a character or characters in the Morse Code. For example, "Mo(A)" is a light in which in each period light is shown for a short period (dot) followed by a long period (dash), the Morse Code for "A".

Fixed and flashing
A fixed and flashing light, abbreviated "F. Fl", is a light in which a fixed low intensity light is combined with a flashing high intensity light.

Alternating
An alternating light, abbreviated "Al", is a light which shows alternating colors. For example, "Al WG" shows white and green lights alternately.

Class of light
{| class="wikitable" width="90%" align="center"
|+ Table I
! style="background:#efefef;" | Class of Light
! style="background:#efefef;" | Feature
! style="background:#efefef;" | Abbr.
! style="background:#efefef;" | Definition
! style="background:#efefef;" | Example
! style="background:#efefef;" | Representation
|-
| colspan="2" align="left" |

| align="center" |F
| align="left" | A continuous, steady, light.
| align="center" | F R
| style="background:#3CB371;" align="center" |
|-
| colspan="6" align="left" |

|- align="center"
|
| align="left" | 2.1 Single-occulting
| align="center |Oc
| align="left" | A dark period is repeated regularly.
| Oc R 6s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 2.2 Group-occulting
| align="center |Oc(x)
| align="left" | A group of dark periods are repeated regularly.
| Oc(2) G 8s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 2.3 Composite group-occulting
| align="center |Oc(x+y)
| align="left" | Light similar to group-occulting, except that successive groups in the same period contain different numbers of dark periods.
| Oc(2+3) W 18s
| style="background:#3CB371;" |
|-
| colspan="2" align="left" |

| align="center" | Iso
| align="left" | The duration of the light and dark periods are equal.
| align="center" | Iso R 4s
| style="background:#3CB371;" align="center" |
|-
| colspan="6" |

|- align="center"
|
| align="left" | 4.1 Single-flashing
| align="center |Fl
| align="left" | A flash is repeated regularly at a rate below 50 per minute.
| Fl G 5s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 4.2 Long-flashing
| align="center |L.Fl
| align="left" | A light flash, duration of more than 2 seconds (long flash) is repeated regularly.
| L.Fl W 10s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 4.3 Group-flashing
| align="center |Fl(x)
| align="left" | A group of a specific number of flashes are repeated regularly.
| Fl(3) R 15s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 4.4 Composite group-flashing
| align="center |Fl(x+y)
| align="left" | Similar to group-flashing, but with several groups of flashes.
| Fl(2+1) W 15s
| style="background:#3CB371;" |
|-
| colspan="6" align="left" |

|- align="center"
|
| align="left" | 5.1 Continuous quick
| align="center |Q
| align="left" | Quick flashes are repeated regularly.
| Q W
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 5.2 Group quick
| align="center |Q(x)
| align="left" | Groups of a given number of quick flashes are repeated regularly.
| Q(3) G 9s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 5.3 Interrupted quick
| align="center |I.Q
| align="left" | The sequence of flashes is regularly interrupted by dark intervals of constant duration.
| I.Q R 14s
| style="background:#3CB371;" |
|-
| colspan="6" align="left" |

|- align="center"
|
| align="left" | 6.1 Continuous very quick
| align="center |VQ
| align="left" | Very quick flashes are repeated regularly.
| VQ W
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 6.2 Group very quick
| align="center |VQ(x)
| align="left" | Groups of a given number of very quick flashes are repeated regularly.
| VQ(3) G 4s
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 6.3 Interrupted very quick
| align="center |I.VQ
| align="left" | The sequence of flashes is regularly interrupted by dark intervals of constant duration.
| I.VQ R 9s
| style="background:#3CB371;" |
|-
| colspan="6" align="left" |

|- align="center"
|
| align="left" | 7.1 Continuous ultra quick
| align="center |UQ
| align="left" | Ultra quick flashes are repeated regularly.
| UQ W
| style="background:#3CB371;" |
|- align="center"
|
| align="left" | 7.2 Interrupted ultra quick
| align="center |I.UQ
| align="left" | The sequence of ultra quick flashes is regularly interrupted by dark intervals of constant duration.
| I.UQ R 6s
| style="background:#3CB371;" |
|-
| colspan="2" align="left" |

| align="center" | Mo(x)
| align="left" | The flashes have markedly different durations and are grouped together to form one or more characters in Morse code.
| align="center" | Mo(K) G 6s
| style="background:#3CB371;" align="center" |
|-
| colspan="2" align="left" |

| align="center" | F.Fl
| align="left" | A light that combines a fixed light with a light flashing with a stronger intensity. The flashes of light may have any of the features described in above.
| align="center" | F.Fl Y 5s
| style="background:#3CB371;" align="center" |
|-
| colspan="2" align="left" |

| align="center" | Al
| align="left" | Light that alternately displays different colors  Note - The alternating light can be used in conjunction with most of the lights earlier classes.
| align="center" | Al WR 3s
| style="background:#3CB371;" align="center" |
|-
|}

See also

Lighthouse
Pilotage
Signal lamp

Notes

References

 - Glossary to Aids of Navigation Terms  in any of the volumes
 p. XII - Characteristics of Lights, in any of the volumes
Glossary of Lighthouse Terms

External links
U.S. ATON light characteristic terms illustrated

Lighthouse fixtures
Maritime signalling
Navigation

Light characteristic


Amphiboloidea es una superfamilia taxonómica de los caracoles terrestres que respiran aire.

Taxonomía
2005
De acuerdo a la Taxonomía de Gastropoda (Bouchet & Rocroi, 2005) es una superfamilia del grupo informal Basommatophora dentro de Pulmonata].

Esta superfamilia se compone de una sola familia, la Amphibolidae.

2007
Golding incluye dos nuevas familias
 Maningrididae; Golding, Ponder & Byrne, 2007, con la única especie Maningrida arnhemensis
 Phallomedusidae; Golding, Ponder & Byrne, 2007

2010
Basommatophora (Siphonarioidea y Amphiboloidea y Hygrophila) se han encontrado dentro de polifilético y así Jörger ha trasladado a Amphiboloidea, a Panpulmonata.

Referencias

Panpulmonata

Amphiboloidea


Medvjetka (medvjeđe grožđe, mlivnjak, opirnik, opernik, lat. Arctostaphylos), biljni rod iz porodice vrjesovki. Pripada mu 70 vrsta, od kojih u Hrvatskoj rastu zelenkasti opirnik, plavo medvjeđe grožđe ili alpska medvjetka (Arctostaphylos alpinus) i crveno medvjeđe grožđe.

Ime roda dolazi od grčkog arktos (medvjed) i staphyle (grozd).

Vrste

 Arctostaphylos alpinus (L.) Spreng.
 Arctostaphylos andersonii A. Gray
 Arctostaphylos auriculata Eastw.
 Arctostaphylos australis Eastw.
 Arctostaphylos bakeri Eastw.
 Arctostaphylos bicolor (Nutt.) A. Gray
 Arctostaphylos bolensis P. V. Wells
 Arctostaphylos canescens Eastw.
 Arctostaphylos catalinae P. V. Wells
 Arctostaphylos caucasica (Kvaratskh.) Lipsch.
 Arctostaphylos columbiana Piper
 Arctostaphylos confertiflora Eastw.
 Arctostaphylos crustacea Eastw.
 Arctostaphylos cruzensis Roof
 Arctostaphylos densiflora M. S. Baker
 Arctostaphylos edmundsii Howell
 Arctostaphylos gabilanensis V. T. Parker & M. C. Vasey
 Arctostaphylos glandulosa Eastw.
 Arctostaphylos glauca Lindl.
 Arctostaphylos glutinosa Schreib.
 Arctostaphylos hispidula Howell
 Arctostaphylos hookeri G. Don
 Arctostaphylos hooveri P. V. Wells
 Arctostaphylos imbricata Eastw.
 Arctostaphylos incognita J. E. Keeley, Massihi, J. Delgad. & Hirales
 Arctostaphylos insularis Greene & Parry
 Arctostaphylos klamathensis S. W. Edwards, Keeler-Wolf & W. Knight
 Arctostaphylos luciana P. V. Wells
 Arctostaphylos malloryi (W. Knight & Gankin) P. V. Wells
 Arctostaphylos manzanita Parry
 Arctostaphylos mewukka Merriam
 Arctostaphylos microphyllus (C. Y. Wu) comb. ined.
 Arctostaphylos montaraensis Roof
 Arctostaphylos montereyensis Hoover
 Arctostaphylos moranii P. V. Wells
 Arctostaphylos morroensis Wiesl. & Schreib.
 Arctostaphylos myrtifolia Parry
 Arctostaphylos nevadensis A. Gray
 Arctostaphylos nissenana Merriam
 Arctostaphylos nortensis (P. V. Wells) P. V. Wells
 Arctostaphylos nummularia A. Gray
 Arctostaphylos obispoensis Eastw.
 Arctostaphylos ohloneana M. C. Vasey & V. T. Parker
 Arctostaphylos osoensis P. V. Wells
 Arctostaphylos otayensis Wiesl. & Schreib.
 Arctostaphylos pacifica Roof
 Arctostaphylos pajaroensis (J. E. Adams ex Mc Minn) J. E. Adams
 Arctostaphylos pallida Eastw.
 Arctostaphylos parryana Lemmon
 Arctostaphylos patula Greene
 Arctostaphylos pechoensis (Abrams) Dudley
 Arctostaphylos peninsularis P. V. Wells
 Arctostaphylos pilosula Jeps. & Wiesl.
 Arctostaphylos pringlei Parry
 Arctostaphylos pumila Nutt.
 Arctostaphylos pungens Kunth
 Arctostaphylos purissima P. V. Wells
 Arctostaphylos rainbowensis J. E. Keeley & Massihi
 Arctostaphylos refugioensis Gankin
 Arctostaphylos regismontana Eastw.
 Arctostaphylos rubra (Rehder & E. H. Wilson) Fernald
 Arctostaphylos rudis Jeps. & Wiesl.
 Arctostaphylos silvicola Jeps. & Wiesl.
 Arctostaphylos stanfordiana Parry
 Arctostaphylos tomentosa (Pursh) Lindl.
 Arctostaphylos uva-ursi (L.) Spreng.
 Arctostaphylos virgata Eastw.
 Arctostaphylos viridissima (Eastw.) Mc Minn
 Arctostaphylos viscida Parry
 Arctostaphylos wellsii W. Knight
 Arctostaphylos × benitoensis Roof
 Arctostaphylos × campbelliae Eastw.
 Arctostaphylos × cinerea Howell
 Arctostaphylos × coloradensis Rollins
 Arctostaphylos × helleri Eastw.
 Arctostaphylos × jepsonii Eastw.
 Arctostaphylos × laxiflora A. Heller ex Eastw.
 Arctostaphylos × media Greene
 Arctostaphylos × parvifolia Howell
 Arctostaphylos × repens (Howell) P. V. Wells
 Arctostaphylos × victorinii Rolland-Germ.

Vanjske poveznice

Izvori

Arbutoideae

Medvjetka


عين الزيت هي قرية لبنانية من قرى قضاء عكار في محافظة الشمال. تقع في تجمع للقرى يسمى الدريب الأوسط ارتفاع القرية عن سطح البحر حوالي 450 متر وعدد سكانها حوالي 3000 نسمة. يعمل معظم شبابها في المؤسسات العسكرية اللبنانية (الجيش اللبناني وقوى الأمن الداخلي والأمن العام والجمارك). كان اسمها في السابق وبالاستناد إلى خرائط قديمة (عين الرصاص) وسبب تسميتها بعين الرصاص يعود لكونها كانت مستودعا للسلاح المستورد من مرفأ طرابلس والمصادر إلى طرطوس دعما لثورة الشيخ صالح العلي أو ما يسمى بالثورة السورية الكبرى ضد الانتداب الفرنسي مع العلم بأن غالبية سكان القرية هم على المذهب الإسلامي العلوي وتعود اصولهم إلى قرى طرطوس (المدحلة ووادي العيون) أو إلى قرى حمص (بيدر الرفيع والعقربية).

فأصول هذه القرية فروا في زمن الاضطهاد العثماني والفرنسي وسكنوا جبال عكار حيث تقع القرية بدءا من القرن التاسع عشر فكانو أول انتشار للطائفة الإسلامية العلوية في لبنان وتجدر الإشارة إلى وجود عدة مذاهب وطوائف في القرية ويعود ذلك إلى منشأ الاصول فمعظم العائلات التي تعود أصولها إلى قرى طرطوس هي علوية (إبراهيم يوسف قاسم محمد الاحمد العلي خضر حسن) ومن كانت اصولهم من حمص فهم أما على المذهب المرشدي (حمدان) أو على المذهب العلوي (رستم، إبراهيم) كما أنه يوجد بعض العائلات الإسلامية على المذهب السني أو المسيحي، وبذلك فإن مجتمع القرية يشكل أنموذجا للمجتمع اللبناني المؤلف من فسيفساء فكرية وطائفية. في حقبة السبعينات من القرن الماضي رفض أهالي القرية الانتساب إلى الأحزاب، وبادروا إلى الالتحاق بالمؤسسات العسكرية وقدموا عددا لا بأس به من الشهداء. ويتجه أهالي القرية إلى ابراز وطنيتهم بعيدا عن انتمائهم الطائفي في كل مناسبة فيسعون دائما إلى الانسجام مع محيطهم من كافة الطوائف وتشهد القرية حركة عمرانية جيدة تسعى لجعلها قريية نموذجية بالرغم من الإمكانات الضعيفة التي تمتلكها.

المراجع

أماكن مأهولة في قضاء عكار
أماكن مأهولة في لبنان
الدريب
تجمعات سنية في لبنان
تجمعات مارونية في لبنان
قرى لبنان

عين الزيت


Bransfield is a surname. Notable people with the surname include:

Edward Bransfield ( 1785–1852), Irish sailor and naval officer
Kitty Bransfield (1875–1947), American baseball player
Marjorie Bransfield, American actress
Michael J. Bransfield (born 1943), American Catholic clergyman

Bransfield


TAP1 er en udstillings- og koncertsal beliggende på Amager i en tidligere spritfabrik med udsigt til Kløvermarken og Københavns tårne.

TAP1 var oprindeligt en tappehal på Carlsberg i det område, der nu er Carlsberg Byen. Stedet blev populært som koncertsted og udstillingshal fra 2009, men veg pladsen for nybyggeri i marts 2016.

Det nye TAP1 på Amager rummer konferencer, udstillinger, koncerter, shows, møder, messer m.m.

Kilder og referencer
 Tap 1

Spillesteder i København
Amager

TAP1


Lego Aquazone var et undervandstema, som blev introduceret af LEGO i 1995. Rammen for temaet var havet, og involverede to sider, som kæmpede mod hinanden for nogle værdifulde genstande (enten krystaller eller andre skatte). Som serien skred frem, blev nye fraktioner tilføjet, mens de ældre blev udfaset af produktion. Der nåede at være fem undertemaer af Aquazone. De sidste sæt blev udgivet i 1998, inden temaet blev udfaset endeligt. Ydermere var Aquazone det andet enestående tema som blev introduceret af Lego System efter LEGO Pirater som skilte sig ud fra de tre grundtemaer Castle, Space og Town.

Nogle nye LEGO dele blev introduceret med temaet. Disse tæller blandt andet krystaller, propeller, blæksprutter og svømmefødder. Oprindeligt tog Aquazone udgangspunkt i Aquanauterne, som kæmpede mod de onde Aquasharks. Senere skiftede Aquazone til to helt andre fraktioner nemlig hydronauterne som kæmpede mod Stingrays, nogle fiskeagtige mutanter.

Undertemaer

Aquanauts (1995–1996)
 1728/6145 Crystal Crawler/Aquanaut Turbo Amphi
 1749/1806 Hydronaut Paravane
 1822 Sea Claw 7
 6125 Sea Sprint 9/Aquanaut Octopod
 6175 Crystal Explorer Sub/Aquanaut DSRV II
 6195 Neptune Discovery Lab/Aqua Dome 7

Aquasharks (1995–1996, 1998)
 6100 Aquashark Dart
 6115 Shark Scout/Aquashark Dart
 6135 Spy Shark/Aquashark Sneaker
 6155 Deep Sea Predator/Aquashark Barracuda
 6190 Shark's Crystal Cave/Aquashark Sea Wolf

Aquaraiders (1997)
 2161 Aqua Dozer
 2162 Hydro Reef Wrecker

Hydronauts (1998–1999)
 6110 Solo Sub
 6150/6159 Crystal Detector
 6180 Hydro Search Sub
 6199 Hydro Crystalation Station

Stingrays (1998)
 6107 Recon Ray
 6109 Sea Creeper
 6140 Sea Creeper
 6160 Sea Scorpion
 6198 Sting Ray Stormer

Aquazone Accessories
 6104 Aquacessories/Aquanauts & Aquasharks

Se også
 Lego Atlantis
 Lego Aqua Raiders

Aquazone

Lego Aquazone


Baboi Leten (Baboe Leten, Boboe Leten, "Ober-Baboi") ist ein osttimoresischer Suco im Verwaltungsamt Atsabe (Gemeinde Ermera).

Geographie

Vor der Gebietsreform 2015 hatte Baboi Leten eine Fläche von 32,15 km². Nun sind es 32,00 km². Der Suco liegt im Nordosten des Verwaltungsamts Atsabe. Südlich liegt der Suco Baboi Craic und westlich der Suco Leimea Leten. Im Norden grenzt Baboi Leten an das Verwaltungsamt Letefoho mit seinen Sucos Catrai Caraic und Lauana. Im Osten befinden sich die zur Gemeinde Ainaro gehörenden Verwaltungsämter Hatu-Builico mit dem Suco Nuno-Mogue und Ainaro mit dem Suco Manutaci. An der Grenze zu Catrai Caraic entspringt der Fluss Coulala, der dann dem Grenzverlauf nach Westen folgt, bis er sich mit dem in Baboi Leten entspringenden Fluss Slau zum Magapu vereinigt. Dieser durchquert den Suco, wo er den westlichen Teil der Grenze zu Baboi Craic folgt. Er gehört zum System des Lóis. Im Suco liegt der Gipfel des Tatamailau (), Osttimors höchstem Berg, und der Doramelau (), sein Nebengipfel. Der Aufstieg zum Tatamailau erfolgt aber vom benachbarten Nuno-Mogue aus.

Den Westen von Baboi Craic durchquert die Überlandstraße, die vom Ort Atsabe nach Bobonaro im Süden führt. An ihr liegt der Ort Raelau. Östlich davon befinden sich die Dörfer Liabe und Coilequi (Koileki) und im Westen des Sucos der Ort Ilat. In Ilat gibt es eine Grundschule, die Escola Primaria No. 174 Baboe Leten.

Im Suco befinden sich die vier Aldeias Coilequi, Ilat, Liabe und Raelau.

Einwohner

Im Suco leben 1.535 Einwohner (2022), davon sind 795 Männer und 740 Frauen. Im Suco gibt es 283 Haushalte. Über 81 % der Einwohner geben Kemak als ihre Muttersprache an. Über 15 % sprechen Mambai, fast 3 % Tetum Prasa und eine Minderheit Bunak.

Geschichte

Am Tag des Unabhängigkeitsreferendums in Osttimor am 30. August 1999 griffen in Baboi Leten pro-indonesische Milizen mit Feuerwaffen und Steinen ein Wahllokal an und töteten zwei einheimische UNAMET-Mitarbeiter. Ein dritter entkam. Die anwesenden indonesischen Soldaten griffen nicht zum Schutz des Wahllokals ein.

Politik
Bei den Wahlen von 2004/2005 wurde Geraldo da Silva Gomes zum Chefe de Suco gewählt und 2009 und 2016 in seinem Amt bestätigt.

Weblinks

 Ergebnisse des Zensus 2010 für den Suco Baboi Leten (tetum; PDF; 8,5 MB)
 Ergebnisse des Zensus 2015 für den Suco Baboi Leten (tetum; PDF)
 Seeds of Life: Suco information sheets Atsabe (tetum)

Einzelnachweise

Suco in Ermera (Gemeinde)

Baboi Leten


Bando, bir tür müzik topluluğudur. Parklarda ya da geçit törenlerinde çalan bir bando insanların hoş zaman geçirmesini sağlar. Orkestra ve bando sözcükleri, müzisyenler topluluğunu çağrıştırır. Bandolar da kimi zaman orkestra niteliği gösterebilir ve en az yaylı orkestralar kadar nitelikli ve geniş repertuvara sahip konserler verebilirler. Geçmişten bu yana süre gelen bir düşünce olan "Bandolar sadece eğlence amaçlıdır." düşüncesi son derece yanlıştır. Günümüz bandoları özellikle askerî bandolar son derece geniş repertuvara sahip, yurt dışında da faaliyet gösteren bir orkestra niteliğindedir. Bir orkestradaki yaylı çalgıların sesleri açık havada yeterince duyulmadığı için bandolar üflemeli ve vurmalı çalgılar kullanırlar. Bandoların yürüyüş bandosu ve konser bandosu olmak üzere iki çeşidi vardır.

Bando

Bando


Mihael Starin (, Starin, oko 1500. — Pápa, 1575.), crkveni reformator

Životopis
Od 1521. do 1551. godine uspio je proširiti luteranski nauk u 120 naseljenih mjesta.

Izvori

Reformacija
Mađarski luteranski kler
Mađarski biskupi
Hrvati u Mađarskoj

Mihael Starin


The Pregolya or Pregola (; ; ; ) is a river in the Russian Kaliningrad Oblast exclave.

Name
A possible ancient name by Ptolemy of the Pregolya River is Chronos (from Germanic *hrauna, "stony"), although other theories identify Chronos as a much larger river, the Nemunas.

The oldest recorded names of the river are Prigora (1302), Pregor (1359), Pregoll, Pregel (1331), Pregill (1460). Georg Gerullis connected the name with Lithuanian prãgaras, pragorė̃ ("abyss") and the Lithuanian verb gérti ("drink"). Vytautas Mažiulis instead derived it from spragė́ti or sprógti ("burst") and the suffix -ara ("river").

Overview
It starts as a confluence of the Instruch and the Angrapa and drains into the Baltic Sea through the Vistula Lagoon. Its length under the name of Pregolya is 123 km, 292 km including the Angrapa. The basin has an area of 15,500 km2. The average flow is 90 m3/s.

Euler's Seven Bridges of Königsberg problem was based on the bridges crossing the river in Königsberg (now Kaliningrad).

Cities and towns
Chernyakhovsk
Znamensk
Gvardeysk
Kaliningrad

Tributaries
Pissa
Lava/Łyna
Angrapa
Instruch

See also
List of rivers of Russia
Bridges of Konigsberg problem

References

Rivers of Kaliningrad Oblast

Pregolya


Papel Principal é uma telenovela portuguesa produzida pela SP Televisão que é exibida pela SIC desde 25 de setembro de 2023, substituindo Sangue Oculto. É a "34.ª novela" do canal.

Escrita por Ana Casaca a partir de uma ideia original da SIC, tem a colaboração de Manuel Mora Marques, Catarina Dias, Filipa Poppe, João Maria, Mariana Vicente, Pedro Barbosa da Silva e Pedro Cavaleiro como guionistas, a direção de Jorge Cardoso, a direção artística de Joana Brandão e Elsa Galvão, a direção de produção de Francisco Barbosa e a realização de Hugo Xavier, Joel Monteiro, Jorge Cardoso e José Manuel Fernandes.

Conta com as atuações de Carolina Carvalho, Margarida Vila-Nova, Ângelo Rodrigues, José Mata, Mafalda Vilhena, António Fonseca e Victoria Guerra nos papéis principais.

Sinopse
O glamour do teatro de revista encontra o tumulto dos bastidores, enquanto os atores lutam para alcançar o estrelato e enfrentam os desafios do mundo das artes cénicas. No coração desta história está Aurora Guerra, uma atriz de sucesso que foi catapultada para a fama ainda jovem, na série juvenil "Os Eleitos", sendo reconhecida como a mais popular atriz de comédia. Além da famosa série juvenil que a lançou já fez várias novelas e estreou há uns meses uma série à qual emprestou o próprio nome – "A Casa da Aurora" – que está a ser um estrondoso sucesso. Faz também teatro musical. Mas, por detrás de uma mulher determinada e bem-humorada, esconde-se alguém manipulado toda a vida por uma mãe que, apesar de tudo ter feito para que a filha tivesse sucesso, sente inveja secretamente, pois a filha vive tudo o que ela nunca conseguiu para si.

Os pais, Júlio Guerra e Irene Guerra inscreveram a jovem Aurora no casting para uma série juvenil e, ao perceber que a decisão estava entre ela e outra rapariga da sua idade, Lúcia Rocha, Irene não se coíbe de puxar dos seus galões junto do diretor de casting. Ele é um antigo conhecido (e ex-amante) e Irene usa isso a seu favor para influenciar a escolha da filha para a série.

Ao contrário de Aurora, que cresceu numa família financeiramente estável, Lúcia nunca teve nada além do sonho de representar. Criada por uma mãe negligente e sem posses, num bairro problemático (Bairro Horizonte), viu nesta audição uma oportunidade de fugir à sua vida e assim que presenciou a reação ao seu desempenho, teve a certeza de que conseguiria o lugar da protagonista que procuravam. Mas estava enganada e percebe isso no momento em que vê a mãe de Aurora a conversar de forma íntima com o diretor de casting, seguindo-se a vitória de Aurora no lugar de protagonista da série.

Ao confrontar Irene esta acaba por humilhá-la e, numa discussão acesa, Lúcia tenta agredi-la, mas dá-se um acidente inesperado e esta quase perde a vida, ao ser empurrada e caindo na estrada. Irene afasta-se, sem se aperceber do que aconteceu. Lúcia fica com marcas numa perna, passando a coxear e tem a certeza de que as suas hipóteses como atriz morreram.

Dez anos depois, vamos encontrar Aurora, prestes a estrear mais um musical, no Teatro Paraíso, recém-comprado por ela e pela família. Também vamos encontrar Lúcia prestes a ser apanhada pela polícia, na sequência de um assalto.

Assistindo a mais um sucesso da mulher que lhe roubou o futuro, Lúcia sente que está num caminho sem retorno e, movida pelo ódio que lhe tem, decide que chegou a altura de se vingar: se ela não tem futuro, Aurora e a mãe não o terão. Arranjará maneira de se infiltrar na vida de Aurora e, juntamente com o seu melhor amigo, Paulo Peixoto, irão tirar-lhe tudo. Tal como um lobo em pele de cordeiro, Lúcia transformar-se-á numa presença indispensável na vida profissional e pessoal de Aurora, boicotando-a, sem que esta o imagine, afastando-a dos pais, isolando-a, até se tornar na única pessoa em quem Aurora confia. Mais tarde Paulo terá como missão fazer com que Aurora se apaixone por ele.

Nesse mesmo dia da estreia, Aurora reencontra Fred Nascimento, o seu amor de juventude. Ele está de regresso a Portugal, depois de ter partido para os Estados Unidos, no final da primeira temporada da série "Os Eleitos" e, antes de conseguir contar-lhe que é casado, os dois envolvem-se e Aurora sente-se traída, quando descobre que Fred é comprometido.

Fred regressou a Portugal a fim de tratar da herança do pai, mas descobre que a cadeia de lojas que os pais possuíam – Ponto sem Nó – enfrenta graves problemas financeiros, descobre também que o bairro onde o pai cresceu e se tornou num famoso campeão de boxe – o Bairro Horizonte – está em grave decadência, entregue ao crime. Ele decidir-se-á a ficar em Portugal e a recuperar o negócio e, como praticante de boxe, irá empenhar-se em tirar as crianças das ruas e levá-las para a Associação, mais concretamente para o ringue, onde terão mais hipóteses de descarregar o que têm de suportar diariamente. Vera Nascimento irá juntar-se ao marido, convencida de que, assim que a Ponto sem Nó tiver recuperado, os dois regressam aos Estados Unidos, longe de imaginar que o marido continua apaixonado por Aurora.

Aurora trabalha no Teatro Paraíso, que os pais compraram e onde funciona o estúdio, onde a sua série é gravada e o teatro, onde o seu musical é apresentado todas as noites.

Neste teatro, além de Aurora e os pais, trabalham também o maquilhador Diego Caseiro e os atores consagrados: Matilde Silvestre, Miguel Castilho, Daniela Teixeira, Roberto Batista. Também lá trabalha Marcelo Pimenta, o criador da série e encenador do musical, que tem um feitio muito especial e, apesar de ser o melhor amigo de Júlio, está apaixonado por Irene. Este terá de enfrentar Inês Freitas, que virá para ajudá-lo com os guiões da série, mas que prova ser mais talentosa do que ele. Além disto, Inês é a ex-namorada de Roberto, disposta a tudo para que ele volte para ela.

No Bairro Horizonte, dominado por Ângelo Tavares, com pulso de ferro, vive Gabriela Santos, o seu braço direito e dona da Mercearia Horizonte, que está longe de imaginar que o homem que lhe deu a mão quando o seu pai desapareceu, é precisamente o homem responsável pelo desaparecimento do pai. Gabriela irá apaixonar-se por boxe, quando Fred reabre o ginásio na associação e praticará ali às escondidas de Ângelo, pois este é contra a ocupação daquele espaço por Fred e tudo fará para o expulsar do bairro.

No bairro vive a família Bezerro: Joel, Marina, Denise e Zen. Joel o obcecado sindicalista, que não consegue segurar um emprego por ser demasiado reivindicativo e que, em desespero, acabará por cair nas garras de Ângelo. Marina, que faz horas extraordinárias na Ponto sem Nó e é empregada de limpeza na casa de Aurora. Denise, cujo sonho é encontrar um homem rico e sair do bairro e Zen, que está determinado em juntar dinheiro para comprar uma casa aos pais, andando a amealhar desde criança, com os vários trabalhos que foi colecionando e sendo muito mais rico do que ele próprio imagina.

No bairro vive também Fernanda Peixoto, a avó de Paulo, que recebeu Lúcia quando a mãe desta a abandonou no hospital, há 20 anos atrás. É uma mulher de força, que se recusa a compactuar com os esquemas de Ângelo e que não imagina que o neto que criou com tanto amor, vive ligado aos esquemas do gangster do bairro. Ela pensa que Ângelo foi o responsável pela morte da sua filha. Guarda também um segredo que poderá deitar por terra a sua relação com o neto.

Fora do bairro, existe o Café de Notícias, um espaço recém-inaugurado por Pedro Dinis, onde trabalham Zen e Alice Teixeira, a filha de Daniela, que não imagina ter encontrado trabalho e uma relação de amizade com o homem responsável pelo acidente que vitimou o seu pai e que se instalou ali apenas para poder proteger a família do homem que vitimou, quando conduzia embriagado, acabando por apaixonar-se pela Daniela.

Existe também o restaurante Atasca no Paraíso, gerido por Silvina Castilho, mulher de Miguel Castilho. Ela veio de baixo e tem origens humildes, por isso, até hoje ainda não percebeu o que é que um homem lindo e famoso como Miguel viu nela. É, por isso, muito insegura em relação ao marido, mas em mais nada essa insegurança se revela. Quando Irene perceber que os ciúmes de Silvina estão a prejudicar a imagem do seu ator, uma vez que ela invade o palco do musical, ameaça-a com a polícia, caso ela se aproxime de novo dos estúdios.

Empolada pela raiva que sente de Irene, Silvina leva tudo à frente quando decide começar a escrever sob o pseudónimo Henrique Divo. Um crítico de artes, que aponta constantemente baterias a tudo o que é exibido naquele teatro e à série "A Casa de Aurora". Não quer sequer saber que isso prejudique a série que sustenta o marido. Cada um dos atores pagaria para descobrir quem é este homem implacável, que parece odiar tudo o que venha da família de Aurora, mas ninguém imagina que, por detrás de um crítico tão mordaz quanto feroz, está uma mulher magoada.

Nesse restaurante, também trabalha Denise, cujo grande sonho é casar com um homem rico e trepar a escadaria social sem esforço. Tem a certeza de que vai conseguir, é uma questão de tempo até que o seu homem rico lhe caia ao colo. Não diz a ninguém que vive no Bairro Horizonte, pois sabe que isso é meio caminho andando para ser discriminada e ficar afastada do seu objetivo.

Miguel e Silvina têm uma filha: Rita, que vive envergonhada com o pai famoso. Podia imaginar-se que os adolescentes são capazes de matar por um pai que seja reconhecido na rua, mas isso é apenas na cabeça de quem não conhece um adolescente. Não se sente bem na sua pele, acha-se feia, com excesso de peso e é muito insegura. Em casa finge que tem imensos amigos, para não preocupar a mãe, mas na escola passa o tempo sozinha. É completamente viciada em videojogos e passa o seu tempo livre a dar tiros online. É aqui que ela brilha, enlouquecendo todos lá em casa, com o barulho dos jogos, é aqui que ela consegue ser ela própria, até chegar Roberto, que também joga e começa a destroná-la. Os dois estão sempre em despique online, ela odeia aquele jogador que está sempre a fazer com que perca. Ambos estão longe de imaginar que acabarão por conhecer-se na vida real e apaixonar-se, para horror de Miguel, porque este não se dá bem com o seu jovem colega de trabalho…

A Família Silvestre é composta por Gustavo, Matilde, Manel e Teresa. Tanto Gustavo como Matilde sonham com o dia em que o filho Manel e a sua mulher Teresa lhes encherão a casa com netinhos. Gustavo gosta da nora, mas sente que eles não os visitam o suficiente, por isso, convida-os com frequência para jantares, aniversários, inventando as mais variadas desculpas para que eles os vão visitar. Quando Gustavo sofre um episódio de saúde, Matilde pede a Irene que a tire da série e Irene confronta-a com uma indemnização que ela terá de pagar e que a deixará sem poupanças. Mas, mesmo assim, ela acha que o marido é mais importante. Decide não contar à família que ficou sem o dinheiro e terá de gerir esta mentira com mestria. Gustavo fica muito feliz por ter a mulher de volta, mas essa felicidade vai esmorecendo, quando percebe que Matilde definha sem a sua profissão.

Manel e Teresa estão à frente de uma empresa de investigação privada – Debaixo D'Olho – investigando desde infidelidades entre casais e desaparecimento de pessoas, a burlas na internet. Quando, a pedido de uma cliente, tem de investigar um caso de infidelidade, Manel percebe que é Teresa, a sua própria mulher, que está a ter um caso. O que é que isto diz dele como detetive? O que é que isto diz dele como marido? Em negação por uns tempos, decide reunir todas as provas até conseguir confrontá-la, acabando por apanhá-la em flagrante delito. Quer o divórcio, mas ela recusa-se a abrir mão da Debaixo D'Olho e, depois de um confronto aceso, eles chegam a uma solução: quem conseguir resolver mais casos num determinado período de tempo, ficará com a agência. E começa a guerra entre o casal. Na agência de detetives, o amor passa a viver de mãos dadas com o ódio. Vamos ver qual deles vencerá no final. Se Manel ou se Teresa. Ou será que nesta batalha, os dois reacenderão a paixão que tinham perdido?

E estão lançados os dados para uma história de vingança e rivalidade que terá como palco o mundo do espetáculo, cheio de todo o glamour, mas também de todas as peripécias e intrigas de bastidores.

Elenco

Elenco principal

Elenco recorrente

Participação especial

Elenco 2013

Elenco adicional

Produção

Desenvolvimento
A pré-produção da novela começou em setembro de 2022, abordando a vida dos atores e do teatro de revista português com Ana Casaca a ficar encarregue de escrever a história que iria suceder a Sangue Oculto. Com os títulos de trabalho Bastidores e O Preço da Fama, a escolha do título da novela acabou por recair em Papel Principal.

Os trabalhos da novela começaram a 28 de junho de 2023, contando com gravações interiores nos estúdios SP Televisão e com gravações exteriores nos arredores de Lisboa, no Parque dos Poetas em Oeiras e no Teatro Thalia em Seixal, que serve para dar vida ao edifício do teatro fictício "Teatro Paraíso".

Escolha do elenco
Luciana Abreu foi o primeiro nome anunciado no elenco, tendo sido convidada após ter renovado o contrato com a SIC em outubro de 2022, porém, acabou por transitar para um outro projeto do canal.

Após vários rumores que iria mudar-se da TVI para a SIC, Sofia Ribeiro foi contratada pela SIC em janeiro de 2023, tendo sido confirmada em abril do mesmo ano para protagonizar em conjunto com Lourenço Ortigão a novela. Porém, acabaram por ser os dois transferidos para projetos futuros do canal, sendo substituídos por José Mata e Carolina Carvalho. A eles, juntou-se Margarida Vila-Nova para dar vida à vilã da história. Para fazer de par romântico com a personagem de Carolina, foi escolhido o ator Ângelo Rodrigues. Joaquim Monchique, Victoria Guerra, António Fonseca e Mafalda Vilhena compõem o restante elenco principal da novela.

Carolina Loureiro e Cláudia Vieira, que estariam inicialmente em Flor sem Tempo, acabaram por ser transferidas para a novela, tendo Cláudia sido coagitada para fazer uma participação especial, que acabou por não se realizar, sendo novamente transferida para outra novela do canal. Cucha Carvalheiro estava dada como certa no elenco, mas por motivos desconhecidos, a sua participação na novela acabou por não acontecer e foi substituída por Márcia Breia. Marco d'Almeida, que nunca havia feito uma novela na SIC, também foi confirmado no elenco da novela, a par de Noémia Costa, Isabela Valadeiro, Patrícia Tavares, Diogo Martins, Igor Regalla, Renato Godinho, Sofia Arruda, Miguel Raposo, Carlos Areia, Vera Moura, Pedro Lacerda, João Vicente, Sandra Faleiro, João Arrais, Cleia Almeida, Melânia Gomes, Beatriz Forjaz e Diana Palmerston, que compõem o restante elenco.

Exibição
Prevista para estrear durante o mês de setembro de 2023, estreia a 25 de setembro, substituindo Sangue Oculto e sendo exibida na 1.ª faixa.

Tema de génerico
"Papel Principal" foi anunciada como tema de genérico a 20 de julho de 2023, tratando-se de uma reinterpretação do tema de 1986 de Adelaide Ferreira cantada por Selma Uamusse. Esta versão do tema foi lançada em 2021, como parte do álbum Tozé Brito (de) Novo, que reúne mais outras onze versões de temas compostos por Tozé Brito. Já havia sido tema de génerico da telenovela A Outra, da TVI, em 2008.

Divulgação
A promoção arrancou a 1 de agosto de 2022, sem qualquer menção ao título da novela.
A 20 de agosto, é confirmado num novo teaser da novela que o título "Papel Principal" havia sido oficializado assim como o seu respetivo logótipo, com a protagonista Aurora como destaque.

Transmissão na OPTO
Na OPTO, a plataforma de streaming da SIC, a novela terá todos os seus episódios de exibição na SIC disponibilizados na plataforma, tendo em todos os seus episódios antestreias com um ou vários dias de antecedência à emissão dos episódios, à exceção do 1º episódio.

Músicas

Audiências

Com o objetivo de recuperar as audiências perdidas das suas antecessoras no intervalo de tempo desde a perda da liderança do público de Amor Amor, "Papel Principal" teve uma das piores classificações de primeiro episódio da primeira faixa de telenovelas transmitida pela SIC, com 7.5 de rating e 15.5% de share.

Desde o primeiro episódio, a telenovela não tem sido capaz de chegar à liderança no seu horário, tendo ainda assim alguns recordes de rating e share.

Projetos derivados

A Casa da Aurora

Foi revelado, em setembro de 2023, durante a apresentação da 'Nova Temporada SIC', que o canal iria produzir a sitcom A Casa da Aurora, que se passa no universo da novela.

Foi durante o primeiro episódio da novela que foi revelada a data de estreia da sitcom, durante uma cena em que a personagem Lúcia estava com a TV ligada. Com exibição semanal na SIC, estreou na semana de estreia da novela, a 30 de setembro de 2023.

Os Eleitos

Foi revelado, em setembro de 2023, durante a apresentação da 'Nova Temporada SIC', que o canal iria produzir uma série derivada da novela no streaming da OPTO, com o título "Os Eleitos", retratando a fase inicial da carreira de atores de Aurora e Fred, personagens de Carolina Carvalho e Ângelo Rodrigues, na série ficcional que se insere no universo da novela. Joana Cravo e João Bettencourt dão vida às versões jovens de Aurora e Fred, tal como na novela, sendo ambos os protagonistas da série.

Peça de teatro
Foi revelado, em setembro de 2023, durante a apresentação da 'Nova Temporada SIC', que o canal iria produzir uma peça de teatro derivada da novela, para percorrer Portugal.

Ligações externas

2023 na televisão em Portugal
Telenovelas em português
Programas de televisão de Portugal que estrearam em 2023

Papel Principal


දිමත්‍රී ඉවනෝවිචී මෙන්ඩලීව් (also romanized Mendeleyev or Mendeleef;  ) ( – ), was a Russian chemist and inventor. He is credited as being the creator of the first version of the periodic table of elements. Using the table, he predicted the properties of elements yet to be discovered.

1834 උපත්
1907 මරණ

දිමත්‍රී මෙන්ඩලීව්


Agnès d'Essex (1151-1212), comtesse d'Oxford, est la fille du connétable royal Henri d'Essex et de sa seconde épouse, Alice .

Biographie
À l'âge de trois ans, Agnès est fiancée à Geoffrey de Vere, frère du premier comte d'Oxford, et est élevée par sa famille. Elle reste dans la maison du comte d'Oxford environ trois ans avant d'être confiée aux soins de Geoffrey. Dans sa onzième année, Agnès rejette le projet d'union avec Geoffrey et au début de 1163, elle devient la troisième épouse du frère aîné de celui-ci, Aubrey de Vere, 1er comte d'Oxford.

Agnès donne naissance à quatre fils et une fille, dont deux futurs comtes d'Oxford :

 Aubrey IV d'Oxford (1163-1214), épouse Isabelle de Bolebec (?-1206/1207), puis Alice, peut-être la fille de Roger Bigot (2e comte de Norfolk) ;
 Ralph de Vere, décédé avant 1214 ;
 Robert Ier d'Oxford (1165 - avant 1221), épouse Isabelle de Bolebec (1164-1245) ;
 Henry, chancelier de la cathédrale de Hereford auprès de son oncle, l'évêque William de Vere, puis greffier royal pour le roi Jean d'Angleterre  ;
 Alice, qui épouse Ernulf de Kemesech, puis John, connétable de Chester.

Au printemps 1163, le père d'Agnès est accusé de trahison et perd un duel judiciaire. Après la disgrâce de son père et la confiscation de ses terres et de ses fonctions, le comte d'Oxford demande l'annulation de son mariage avec Agnès. Le 9 mai 1166, elle sollicite le tribunal de l'évêque de Londres pour faire appel de sa cause auprès du pape . Alors que l'affaire est examinée à Rome, le comte garde Agnès enfermée dans l'un de ses trois châteaux, ce pour quoi l'évêque de Londres Gilbert Foliot le réprimande . Le pape Alexandre III statue en faveur d'Agnès, établissant ainsi l'exigence du droit canonique du consentement des femmes aux fiançailles et du sacrement du mariage.

Le couple fonde ensuite conjointement un prieuré de bénédictines près de leur château à Castle Hedingham dans l'Essex vers 1190. La comtesse Agnès survit longtemps à son mari et paye un impôt en 1198 à la couronne pour garder le droit de rester célibataire. Elle meurt vers 1212 et est inhumée dans le mausolée de la famille de Vere au prieuré de Colne dans l'Essex .

Références

Famille de Vere
Comtesse anglaise du XIIe siècle
Date de naissance incertaine (XIIe siècle)
Comtesse d'Oxford

Agnès d'Essex


Buthus pyrenaeus est une espèce de scorpions de la famille des Buthidae.

Distribution
Cette espèce est endémique des Pyrénées. Elle se rencontre en France dans les Pyrénées-Orientales et en Espagne dans la province de Gérone.

Description
Le mâle holotype mesure  et les femelles paratypes ,  et .

Venin
Selon Éric Ythier, son venin est aussi toxique que celui de Buthus occitanus, étant .

Systématique et taxinomie
Cette espèce a été décrite par Éric Ythier en 2021 à partir de six individus auparavant identifiés comme appartenant à l'espèce Buthus occitanus. Les types adultes sont déposés au musée des Confluences

Le premier mâle est prélevé à Cerbère en 1938. Deux femelles sont trouvées dans cette même localité en 1950. Une autre femelle est trouvée à Montauriol en 1980 et deux femelles juvéniles dans le massif des Albères en 1993.

Étymologie
Son nom d'espèce lui a été donné en référence au lieu de sa découverte, les Pyrénées.

Publication originale
 Ythier, 2021 : « The genus Buthus Leach, 1815 (Scorpiones: Buthidae) in France with description of a new species from the Eastern Pyrenees. » Faunitaxys, , ,  (texte intégral).

Liens externes
 The Scorpion Files : Jan Ove Rein, Trondheim, Norwegian University of Science and Technology

Notes et références

Buthidae
Espèce de scorpions (nom scientifique)
Faune endémique des Pyrénées

Buthus pyrenaeus


Isla Pott (en francés: Île Pott; llamada Phwoc en la lengua local) es una isla de Nueva Caledonia, situada a unos 70 km al noroeste de la punta norte de Grande Terre. Esta es la segunda isla más grande del archipiélago y comuna de las islas Belep, después de la  Isla de Art de la que está separada por un canal de 4 kilómetros de ancho.

Fue poblada inicialmente por los Canacos, con una ciudad principal en la costa oeste, pero su población se trasladó a finales del siglo XIX. Todos los Belema (nombre dado a los habitantes de Belep) fueron deportados al noreste de Grande Terre, tras la instalación de una colonia de leprosos en la isla entre 1892 y 1898.

Véase también
 Francia de ultramar
 Imperio colonial francés

Referencias

Enlaces externos
 Mapa de localización de la isla

Pott

Isla Pott


As Honras do Principado de Gales (em inglês: Honours of the Principality of Wales) são as insígnias usadas na investidura do Príncipe de Gales, como herdeiro aparente do trono britânico, compostas por uma coroa, um anel, uma vara, uma espada, um cinto e um manto. Todos, exceto a coroa, datam da investidura do Príncipe Eduardo (mais tarde Eduardo VIII e então Duque de Windsor) em 1911, quando a maioria das Honras do País de Gales foram redesenhadas.

A presente coroa assume a forma estabelecida em um mandado real emitido por Carlos II em 1677, que afirma: "O filho e herdeiro aparente da Coroa usará e portará sua coroa de cruzes e flores-de-lis com um arco e uma bola e cruz". Dentro da moldura, que é feita de ouro, está um gorro de veludo forrado com arminho. A presente coroa foi feita para a investidura de Carlos, Príncipe de Gales (mais tarde Carlos III) em 1969, pois a coroa de Jorge ainda estava na posse do duque de Windsor, que vivia exilado na França. A extinta coroa e sua predecessora, a coroa de Frederick, agora fazem parte das joias da coroa na Jewel House na Torre de Londres. As coroas originais usadas pelos governantes galeses do Reino de Gwynedd e outros principados galeses foram perdidas. A coroa de Llywelyn foi apreendida pelo rei da Inglaterra em 1284 e é conhecida apenas pela história. O destino das coroas dos governantes dos outros estados principescos, se é que alguma vez as tiveram, não é conhecido.

As insígnias estiveram em exibição no Museu Nacional do País de Gales de 1974 até 2011, quando foram armazenadas no St James's Palace, em Londres. A coroa e a haste foram colocadas em exibição permanente na Jewel House na Torre de Londres em 2020.

Referências

Joias da Coroa Britânica
Joias
Espadas

Honras do Principado de Gales


The Göppingen Gö 9 was a German research aircraft built to investigate the practicalities of powering a plane using a pusher propeller located far from the engine and turned by a long driveshaft.

Design and development
In 1937, Claudius Dornier observed that adding extra engines and propellers to an aircraft in an attempt to increase speed would also attract a penalty of greater drag, especially when placing two or more engines within nacelles mounted on the wings. He reasoned that this penalty could be minimized by mounting a second propeller at the rear of an aircraft. In order to prevent tail-heaviness, however, the engine would need to be mounted far ahead of it. Dornier patented this idea and commissioned a test plane to evaluate it.

The aircraft was designed by Dr Ulrich Hütter as a 40% sized, scaled-down version of the Dornier Do 17's fuselage and wing panels without the twin-engine nacelles, and built by Schempp-Hirth. The airframe was entirely of wood and used a retractable tricycle landing gear – one of the earliest non-Heinkel-built German airframe designs to use such an arrangement. Power was supplied by a Hirth HM 60 inverted, air-cooled inline four-cylinder engine mounted within the fuselage near the wings. Other than the engine installation, the only other unusual feature of the aircraft was its all-new, full four-surface cruciform tail, which included a large ventral fin/rudder unit of equal area to the dorsal surface. This fin incorporated a small supplementary tailwheel protruding from the ventral fin's lower tip that assisted in keeping the rear-mounted, four-blade propeller away from tailstrike damage against the ground during take-off and landing. The Gö 9 carried the civil registration D-EBYW.

Operational history
Initially towed aloft, flight tests began in June 1941, but later flights operated under its own power. The design validated Dornier's ideas, and he went ahead with his original plan to build a high-performance aircraft with propellers at the front and rear, producing the Dornier Do 335. The eventual fate of the Gö 9 is not known.

Specifications (Gö 9)

See also

References

Citations

Bibliography

Selinger, P E. Segelflugzeuge Vom Wolf zum Discus. Motor Buch Verlag, Stuttgart 1989

External links

Video of Do 335A and Göppingen Gö 9 tests

1940s German experimental aircraft
Mid-engined aircraft
World War II experimental aircraft of Germany
Single-engined pusher aircraft
Schempp-Hirth aircraft
Aircraft first flown in 1941
Glider aircraft

Göppingen Gö 9


Bulnesia, biljni rod iz porodice dvoliskovica smješten u potporodicu Larreoideae. Rodu pripada nekoliko vrsta drveća iz Južne Amerike.

Neke vrste iz ovog roda izdvojene su u rod Plectrocarpa, poimence Bulnesia arborea (Plectrocarpa arborea), Bulnesia sarmientoi (Plectrocarpa sarmientoi)

Vrste
 Bulnesia chilensis Gay
 Bulnesia foliosa Griseb.
 Bulnesia retama (Gillies ex Hook. & Arn.) Griseb.
 Bulnesia rivas-martinezii G.Navarro
 Bulnesia schichendanzii Hieron. ex Griseb.

Sinonimi
 Gonoptera Turcz.

Izvori

Dvoliskovice

Bulnesia


Nika Križnar (9. ožujka 2000.) je slovenska skijaška skakačica i trenutno aktualna pobjednica svjetskog kupa u skijaškim skokovima za sezonu 2020./21. te prva slovenka u povijesti kojoj je to uspjelo. Članica je SSK Alpina Žiri. Skače na Slatnarovim skijama. U svjetsku skijašku skakačku elitu došla je sa svojim nastupima već s 16 godina.

Na Svjetskom juniorskom prvenstvu 2016. u Râșnovu osvojila je u sastavu slovenske skijaške reprezentacije zlato u mješovitoj konkurenciji na maloj skakaonici. S njom su skakali Ema Klinec, Bor Pavlovčič i Domen Prevc. Uspjeh je ponovila na svjetskom juniorskom prvenstvu sljedeće godine u Park Cityju, a s njom su skakali Ema Klinec, Tilen Bartol i Žiga Jelar. Na istom je svjetskom prvenstvu bila druga ekipno te treća u pojedinačnoj konkurenciji. Na svjetskom juniorskom prvenstvu 2018. u Kanderstegu bila je prva u pojedinačnoj konkurenciji i prva u ekipnoj konkurenciji.

Prvo je postolje u Svjetskom kupu izborila 24. ožujka 2019. godine u ruskom Čajkovskom na 140 metarskoj skakaonici, kad je bila treća. 22. veljače 2020. je u ekipnom natjecanju Svjetskog kupa na 94 metarskoj skakaonici u slovenskom Ljubnom bila druga te u pojedinačnom natjecanju na istoj skakaonici 23. veljače 2020. bila je treća.

Izvori

Vanjske poveznice
Nika Križnar na stranicama Međunarodne skijaške federacije

Slovenski skijaši skakači

Nika Križnar