text:
The 2009 Six-red World Grand Prix (often styled the 2009 SangSom 6-red World Grand Prix for sponsorship and marketing purposes) was a six-red snooker tournament held between 7 and 12 July 2009 at the Montien Riverside Hotel in Bangkok, Thailand.

Twenty-three of the tournament's 48 competitors were on the 2009/10 professional World Snooker tour of the more established 15-red game. A relatively high proportion of competitors were from Asia.

Jimmy White won in the final 8–6 against Barry Hawkins.

Prize money
The breakdown of prize money for this year is shown below:
Winner: 1,000,000 baht
Runner-up: 500,000 baht
Semi-finalists: 250,000 baht
Quarter-finalists: 150,000 baht
Last 16: 70,000 baht
Last 32: 35,000 baht
Total: 3,720,000 baht

Round-robin stage
The top four players from each group qualified for the knock-out stage. All matches were best of 9 frames.

Group A

 Fung Kwok Wai 4–5 Judd Trump
 Mohammed Al-Joakar 2–5 Phaithoon Phonbun
 Ricky Walden 5–1 Daniel Thorp
 Phaithoon Phonbun 2–5 Judd Trump
 Daniel Thorp 1–5 Fung Kwok Wai
 Daniel Thorp 0–5 Mohammed Al-Joakar
 Ricky Walden 5–1 Fung Kwok Wai
 Mohammed Al-Joakar 0–5 Judd Trump
 Fung Kwok Wai 4–5 Phaithoon Phonbun
 Ricky Walden 1–5 Judd Trump
 Daniel Thorp 5–4 Phaithoon Phonbun
 Ricky Walden 5–0 Mohammed Al-Joakar
 Ricky Walden 2–5 Phaithoon Phonbun
 Fung Kwok Wai 5–2 Mohammed Al-Joakar
 Daniel Thorp 1–5 Judd Trump

Group B

 Alex Borg 5–2 Akar Soe Yin
 Aditya Mehta 5–4 James Wattana
 Alex Borg 2–5 Nigel Bond
 Shaun Murphy 5–3 Akar Soe Yin
 James Wattana 5–1 Nigel Bond
 Alex Borg 5–4 Aditya Mehta
 Akar Soe Yin 3–5 Nigel Bond
 Shaun Murphy 5–1 Aditya Mehta
 Shaun Murphy 5–3 James Wattana
 Shaun Murphy 5–2 Alex Borg
 Aditya Mehta 5–1 Nigel Bond
 Akar Soe Yin 1–5 James Wattana
 Shaun Murphy 1–5 Nigel Bond
 Aditya Mehta 1–5 Akar Soe Yin
 Alex Borg 1–5 James Wattana

Group C

 Noppadon Noppachorn 4–5 Matthew Stevens
 John Higgins 0–5 Muhammad Sajjad
 Sascha Lippe 5–3 Habib Subah
 John Higgins 5–1 Matthew Stevens
 Muhammad Sajjad 5–4 Noppadon Noppachorn
 John Higgins 5–2 Noppadon Noppachorn
 Sascha Lippe 3–5 Matthew Stevens
 Habib Subah 5–2 Muhammad Sajjad
 Sascha Lippe 1–5 Muhammad Sajjad
 Habib Subah 1–5 Matthew Stevens
 Sascha Lippe 4–5 Noppadon Noppachorn
 Muhammad Sajjad 2–5 Matthew Stevens
 John Higgins 5–2 Habib Subah
 Habib Subah 2–5 Noppadon Noppachorn
 John Higgins 5–2 Sascha Lippe

Group D

 Ryan Day 5–1 Au Chi Wai
 Ken Doherty 5–3 Supoj Saenla
 Ang Boon Chin 2–5 Michael Holt
 Ken Doherty 5–2 Au Chi Wai
 Ryan Day 3–5 Michael Holt
 Ang Boon Chin 3–5 Supoj Saenla
 Au Chi Wai 3–5 Michael Holt
 Ryan Day 5–4 Ken Doherty
 Au Chi Wai 1–5 Ang Boon Chin
 Supoj Saenla 2–5 Michael Holt
 Au Chi Wai 2–5 Supoj Saenla
 Ken Doherty 5–3 Michael Holt
 Ryan Day 5–0 Ang Boon Chin
 Ryan Day 5–3 Supoj Saenla
 Ken Doherty 5–3 Ang Boon Chin

Group E

 Joe Perry 5–0 Yutaka Fukuda
 Issara Kachaiwong 5–3 Joe Swail
 Jimmy White 5–1 Yutaka Fukuda
 Joe Perry 5–4 Mohammed Shehab
 Jimmy White 1–5 Issara Kachaiwong
 Mohammed Shehab 5–1 Joe Swail
 Yutaka Fukuda 1–5 Issara Kachaiwong
 Joe Perry 3–5 Issara Kachaiwong
 Yutaka Fukuda 1–5 Mohammed Shehab
 Jimmy White 5–4 Joe Swail
 Yutaka Fukuda 0–5 Joe Swail
 Jimmy White 3–5 Mohammed Shehab
 Joe Perry 5–3 Joe Swail
 Mohammed Shehab 2–5 Issara Kachaiwong
 Joe Perry 3–5 Jimmy White

Group F

 Darren Morgan 5–2 Noppadol Sangnil
 Peter Ebdon 5–0 Raees Aslam
 Manan Chandra 1–5 Stuart Bingham
 Darren Morgan 5–2 Stuart Bingham
 Manan Chandra 2–5 Noppadol Sangnil
 Raees Aslam 2–5 Noppadol Sangnil
 Peter Ebdon 1–5 Darren Morgan
 Manan Chandra 5–2 Raees Aslam
 Noppadol Sangnil 5–2 Stuart Bingham
 Peter Ebdon 1–5 Stuart Bingham
 Darren Morgan 5–3 Manan Chandra
 Peter Ebdon 3–5 Manan Chandra
 Raees Aslam 5–1 Stuart Bingham
 Peter Ebdon 5–2 Noppadol Sangnil
 Darren Morgan 5–1 Raees Aslam

Group G

 Mark Williams 2–5 Dave Harold
 Glen Wilkinson 5–4 Wael Talat
 Mohsen Abdul Aziz 3–5 Thepchaiya Un-nooh
 Mark Williams 5–0 Wael Talat
 Glen Wilkinson 0–5 Dave Harold
 Glen Wilkinson 3–5 Mohsen Abdul Aziz
 Wael Talat 2–5 Thepchaiya Un-nooh
 Wael Talat 5–1 Dave Harold
 Mark Williams 5–1 Mohsen Abdul Aziz
 Glen Wilkinson 2–5 Thepchaiya Un-nooh
 Mohsen Abdul Aziz 1–5 Dave Harold
 Thepchaiya Un-nooh 5–2 Dave Harold
 Mark Williams 5–0 Glen Wilkinson
 Wael Talat 5–0 Mohsen Abdul Aziz
 Mark Williams 5–0 Thepchaiya Un-nooh

Group H

 Mohammed Kayat 5–1 Nguyen Nhat Thanh
 Mark King 5–2 Atthasit Mahitthi
 Brendan O'Donnoghue 1–5 Barry Hawkins
 Atthasit Mahitthi 4–5 Barry Hawkins
 Brendan O'Donnoghue 5–0 Nguyen Nhat Thanh
 Brendan O'Donnoghue 5–1 Atthasit Mahitthi
 Nguyen Nhat Thanh 1–5 Barry Hawkins
 Mark King 5–1 Mohammed Kayat
 Mohammed Kayat 0–5 Atthasit Mahitthi
 Mark King 5–1 Brendan O'Donnoghue
 Mark King 5–0 Nguyen Nhat Thanh
 Brendan O'Donnoghue 5–1 Mohammed Kayat
 Mark King 5–3 Barry Hawkins
 Nguyen Nhat Thanh 1–5 Atthasit Mahitthi
 Mohammed Kayat 1–5 Barry Hawkins

Knockout stage

Maximum breaks
(Note a maximum break in six-red snooker is 75)

 Michael Holt
 Ryan Day
 Jimmy White

References

2009
Six-red World Grand Prix
Six-red World Grand Prix


text:
Johann Jakob Walther (* 1650 in Witterda bei Erfurt; † 2. November 1717 in Mainz) war ein deutscher Violinist und Komponist.

Leben
Alle Informationen über sein Leben und Wirken entstammen dem 1732 gedruckten Musikalischen Lexikon der Tonkünstler  von Johann Gottfried Walther, einem Cousin Johann Sebastian Bachs. Nach den Angaben des Lexikons, soll Walther in seiner Jugend bei einem Polen, bei dem er als Diener eine Anstellung hatte, das Violinspiel erlernt haben. Zwischen 1670 und Ende 1673 hat sich Walther als Violinist am Hofe Cosimo III. de' Medici in Florenz aufgehalten. Ab 1674 war er primo violinista da camera am Dresdner Hof. 1680, nach dem Tode seines Gönners, wurde er Kanoniker und italienischer Sekretär am kurfürstlichen Hof Mainz. Als Kanoniker führte Walther ein komfortables Leben, er wohnte in einem eigenen Haus in der Löhrstraße. Außerdem konnte er eine Mühle mit Ländereien im damals zu Amorbach gehörenden Weilbach kaufen. Am 2. November 1717 starb Walther, seine Schwestern und Brüder und deren Kinder hatte er als seine Erben eingesetzt. Er wurde zwei Tage später auf dem Kirchhof von St. Emmeran in Mainz beigesetzt.

Johann Jakob Walther gehörte neben Biber und Westhoff zu den bedeutenden deutschen Violinisten des 17. Jahrhunderts. Seine Werke enthalten neben einer virtuosen Spieltechnik mit zahlreichen Doppelgriffen und Arpeggios einen großen Reichtum an Formen, dies vor allem in den Ostinato-Variationen. Wegen dieser Techniken, bezeichnete ihn François-Joseph Fétis in seinem Musiklexikon von 1865, als den Paganini seines Jahrhunderts.

Werk
Bekannt sind 40 Werke in zwei Bänden:

Scherzi da Violino solo con il basso continuo, 1676 veröffentlicht. In diesem Werkzyklus nimmt er Paganinische Techniken vorweg, wo Pizzikatopassagen die Harfe imitieren und der streichende Bogen versucht, den Gesang der Nachtigall zu imitieren.
Hortulus chelicus 1688. Im Vorwort dieses im Eigenverlag erschienenen Werkes erwähnt er seinen Stolz über das gelungene Werk und dass er ohne Angst veröffentlichte, was manche Zeitgenossen egoistisch für sich behalten. Der Band enthält 28 Stücke und ist abwechslungsreicher als der zuerst erschienene Band. Eine zweite Auflage davon mit dem Titel Wohlgepflanzter Violinischer Lustgarten erschien 1694.

Literatur
Gustav Beckmann: Das Violinspiel in Deutschland vor 1700 (Verlag Simrock, 1918), Neuauflage 2011, Nabu Press, ISBN  1-2477-8525-4

Weblinks

 Eintrag Johann Jakob Walther auf der Website der Württembergischen Landesbibliothek Stuttgart
 Karen J. Krout: Dissertation; Performance editions of selected works from Johann Jakob Walther's Hortus Chelicus (in englischer Sprache)

Einzelnachweise

Komponist (Barock)
Klassischer Geiger
Komponist (Deutschland)
Deutscher
Geboren 1650
Gestorben 1717
Mann

redpajama_set_name: RedPajamaWikipedia


text:
Таркан Сербест (,  2 травня 1994, Відень) — австрійський футболіст турецького походження, півзахисник клубу «Аустрія» (Відень) та молодіжної збірної Австрії.

Клубна кар'єра
Народився 2 травня 1994 року в місті Відень. Розпочав займатись футболом в академії клубу «Донау» (Відень). У 2004 році потрапив до структури «Аустрії» (Відень). З 2011 року виступав за дублюючу команду, в якій провів чотири сезони, взявши участь у 81 матчі чемпіонату.

З 31 березня 2014 року був у заявці першої команди. Його дебют у найвищій австрійській лізі відбувся 18 жовтня 2014 року в грі проти «Альтаха» (1:1), коли він замінив на 80-й хвилині Флоріана Мадера. Станом на 25 лютого 2018 року відіграв за віденську команду 80 матчів в національному чемпіонаті.

Виступи за збірну
Протягом 2015—2017 років залучався до складу молодіжної збірної Австрії. На молодіжному рівні зіграв у 5 офіційних матчах.

Примітки

Посилання

австрійські футболісти
Гравці молодіжної збірної Австрії з футболу
Футболісти «Аустрії» (Відень)
Уродженці Відня


text:
HD 102195 is an orange-hued star in the zodiac constellation of Virgo with a confirmed exoplanet companion. With an apparent visual magnitude of 8.07, the star is too faint to be seen with the naked eye. The distance to HD 102195 can be estimated from its annual parallax shift of , yielding a separation of 95.8 light years. It is moving further away from the Earth with a heliocentric radial velocity of 1.85 km/s. This is a high proper motion star and a possible member of the η Cha stellar kinematic group.

The star HD 102195 is named Flegetonte. The name was selected in the NameExoWorlds campaign by Italy, during the 100th anniversary of the IAU. Flegetonte is the underworld river of fire from Greek Mythology in the Italian narrative poem on the afterlife Divina Commedia.

This K-type main-sequence star has a stellar classification of K0 V. It is a quasi-periodic variable star with a cycle of 11.5 days, a variation range of 3.65%, and a phased amplitude of 94%. HD 102195 is around six billion years old with a rotation period of 12.3 days. It has 88% of the Sun's mass and 84% of the Sun's radius. It is radiating 49% of the Sun's luminosity from its photosphere at an effective temperature of 5,283 K.

In 2005, an orbiting companion was detected using the Exoplanet Tracker instrument. This near Jupiter-mass exoplanet has an orbital period of 4.1 days with a circular orbit. By comparing the rotation period and radius of the star with the projected rotational velocity, Melo et al. (2007) derived an orbital inclination of 47°. This would suggest a planetary mass of .

See also
 List of extrasolar planets

References

K-type main-sequence stars
Planetary systems with one confirmed planet
Virgo (constellation)
BD+03 2549
102195
057370


text:
Те́кели () — город областного значения в Жетысуской области Казахстана (до 2022 года в Алматинской области), расположен в 310 км от г. Алма-Ата и в 40 км от г. Талдыкорган.

История
В 1933 году в местности Текели в Коринском ущелье геолого-разведывательной экспедицией под руководством М. М. Юдичева были обнаружены крупные залежи полиметаллических руд, в особенности свинца, после чего советскими властями было принято решение производстве добычи и переработке руд. Уже в 1942 году у подножия Джунгарских гор был построен «Свинцово-цинковый комбинат» и рабочий посёлок при нём. Предприятие разрабатывало Текелийское, Коксуйское и Туюкское месторождения. В период Великой Отечественной войны этот комбинат давал стране свинец для каждой восьмой пули.

В дальнейшем в послевоенное время поселок Текели стал увеличиваться в размерах, возведение жилых зданий было объявлено ударной стройкой, со всего Советского Союза прибыл поток добровольцев. Дома и промышленные объекты Текели строились не только приезжими строителями, но и японскими военнопленными. В 1952 году поселку присвоен статус города. Текели рос и развивался стремительными темпами. Здесь возводились жилые кварталы, строились детские сады, школы, парки и кинотеатры.

Развитие и жизнедеятельность города зависела от «Текелийского свинцово-цинкового комбината», который был одним из крупнейших в СССР. В 1990 году рентабельные запасы руды с содержанием до 45 % свинца иссякли. Комбинат был передан в доверительное управление частной управляющей компании, которая не обеспечила выполнение своих контрактных обязательств. В результате комбинат оказался в тяжёлом финансово-экономическом положении и в 1996 году остановился. В 1997 Правительство РК приняло решение о реабилитации комбината за счёт государства, на условиях долгосрочной концессии комбинат передан АО «Казцинк». На комбинате начата переработка железосодержащей руды из Карагандинской области, а также переработка свинцово-цинковых руд с получением цинкового и свинцового концентратов. В 2002 в связи с истощением запасов и закрытием рудника Текели комбинат был перепрофилирован на переработку отходов металлургического производства — клинкера «Усть-Каменогорского цинкового завода», чем занимался до 2007 года. После чего комбинат остановился и город стал превращаться в кризисный моногород с отсутствием трудоустройства. В 2011 году комбинат возобновил свою работу после продолжительного кризиса. В том же году была восстановлена обогатительная фабрика, с помощью которой было переработано порядка 360 тысяч тонн железно-рудного концентрата, который продавался в Китай. Также на базе комбината создано предприятие ТОО «Электромарганец» по производству электролитического металлического марганца. В 2013 году было принято решение о строительстве на территории комбината металлургического завода, чтобы из железнорудного концентрата получать отечественный чугун. До 2016 года велись строительно-монтажные работы, деятельность по обеспечению сырья и подготовки кадров. Были построены доменные печи, обогатительная фабрика, энергоцех, агломерационная машина и другие производственные цеха. В 2018 году на металлургическом заводе был получен первый чугун.

География
Название города происходит от видов животных, некогда в изобилии обитавших в ущельях этих рек: теке — горный козёл, текелі - это с перевода из казахского означает "место с козлами или козлиное место". Сцены охоты племён усуней запечатлены на наскальных рисунках в окрестностях города. Город Текели расположен в верховьях реки Каратал в предгорьях Джунгарского Алатау, у слияния рек Коры (Карой, Каринка), Чажи (Чижи, Чижинка) и Текелинки. Конечная станция железнодорожной ветки от станции Коксу на линии Семей — Алматы. Пассажирских перевозок нет.  Также в городе находилась единственная в Казахстане электрифицированная узкоколейная железная дорога. Демонтирована в начале 2000-х годов.

Достопримечательности города
В городе Текели находятся несколько достопримечательностей, а именно:
 Улица имени Динмухамеда Кунаева длиной около 38 км. Официально признана самой длинной улицей в Казахстане.
 «Текелийская стела», «Келиншектас» — старейший буддийский памятник на территории Казахстана.
 «Бурхан-Булак» — самый большой водопад в Казахстане, находится в верховье ущелья реки Кора, выше города Текели.
 Памятник — стела в память Великой Отечественной войны (1941—1945 гг.), расположена в центре города у слияния трех рек.

Экологическая обстановка
В городе Текели и поселке Каратальское складывается сложная экологическая ситуация, являющееся одной из важных экологических проблем в регионе. На территории площадью 69 га находится хвостохранилище, которое в данное время не эксплуатируется. Жители города Текели и близлежащего села Каратальское страдают внезапным недомоганием при поднятии ветра и пылении хвостохранилища, сопровождаемые головными болями, носовым кровотечением, аллергических и кожных заболеваний, город Текели лидирует по смертности и высокому уровню заболеваемости злокачественными новообразованиями. По результатам специальных исследований проводимых в 1992 году выявлено, что в результате пыления и размывания откосов отработанного хвостохранилища, почвы дачно-огородных участков и всей территории города Текели заражены тяжелыми металлами и генетически связанными с ними кадмием, мышьяком, стронцием, таллием из текелийских руд в пределах, превышающих допустимые концентрации. Заключение этих исследований гласит: на обследованной территории города Текели нет мест, где бы содержание свинца в почве не превышало токсический уровень по подвижному свинцу, содержанию воднорастворимых металлов, наиболее доступных для растений — аномально повсеместно. В 1993 году по предписанию администрации города Текели, органам экологической службы, здравоохранению поручено было принять самые срочные меры по оздоровлению среды, особенно в районах, примыкающих к хвостохранилищам и вдоль реки Каратал. С тех пор не было принято никаких мер по ликвидации негативного воздействия от хвостохранилища, хвостохранилище в настоящее время подвержено интенсивной эрозии, размывается на дорогу и в реку Каратал, его борта пылят в сухую ветреную погоду. Многие жители и частные небольшие крестьянства в поисках заработка выращивают сады прямо на зараженных почвах, включая бывшие отвалы горных руд.

ЧС
В 1959 году в городе Текели в результате сильных паводков произошло наводнение, погибли люди.
В 2009 году в городе произошло землетрясение магнитудой 6-7 баллов по шкале Рихтера, жители не пострадали, порядка 40 зданий получили повреждения.

Известные представители
В 1842 году в этих краях родился известный казахский акын и жыршы Бактыбай Жолбарысулы.

Образование
В городе Текели есть 8 школ (7 школ в городе Текели и одна в Рудничном сельском округе), а также есть колледж.

Население

Численность и состав

На начало 2019 года, население города — 31 958 человек, в составе территории городского акимата 33 074 человека.

Национальный состав (на начало 2019 года).
 казахи — 18 578 чел. (56,17 %)
 русские — 12 228 чел. (36,97 %)
 татары — 718 чел. (2,17 %)
 немцы — 541 чел. (1,64 %)
 корейцы — 407 чел. (1,23 %)
 украинцы — 94 чел. (0,28 %)
 другие — 508 чел. (1,54 %)
 Всего — 33 074 чел. (100,00 %)

Религия
В Текели имеются:
 Филиал республиканского исламского религиозного объединения «Духовное управление мусульман Казахстана» «Керімбек би мешіті»
 Православное религиозное объединение «Приход храма Святой Троицы города Текели Астанайской и Алматинской Епархии»
 Религиозное объединение "Церковь Евангельских Христиан Баптистов «Благовестие»
 Религиозное объединение «Пресвитерианская церковь "Надежда" города Текели»
 Религиозное объединение "Церковь христиан веры евангельской «Агапе»
 Религиозное объединение "Христианская Евангельская Пятидесятническая Церковь «Источник жизни»

Главы города Текели
 Абдрешов, Турсын Абдрешович (председатель исполкома Текелийского городского совета депутатов трудящихся 1974-1982)
 Ажигулов, Канатбек Базильжанович
 ?
 Бескемпиров, Серикжан Ислямович (27.09.2005 — 25.01.2012 освобождён от должности);.
 Айтжанов, Каныбек Кулжабаевич (25.01.2012 — 27.06.2013 освобождён от должности).
 Кайнарбеков, Талгат Канатович (27.06.2013 — 09.11.2016 освобождён от должности).
 Унербаев, Бахтияр Алтаевич (09.11.2016 — 21.09.2020 подал в отставку).
 Молдахметов, Батыр Каиркенович(с 21.09.2020 — 05.09.2022).
 Адиль Алмас Кабдулович (c 05.09.2022)

Галерея

Ссылки
 Официальный сайт акима города
 Узкоколейная железная дорога в Текели на «Сайте о железной дороге»
 Непутеводитель по Текели

Примечания


text:
Mayo-Kebbi Est er en af de 22 regioner i Tchad. Regionens hovedby er Bongor. Det består af det som tidligere var dele af præfekturet Mayo-Kebbi (underpræfekturerne Bongor, Fianga og Gounou Gaya).

Inddeling
Mayo-Kebbi Est-regionen er inddelt i fire departementer:

Demografi
Regionen havde 495.339 indbyggere i 1993. De vigtigste etnisk-sproglige grupper er mousseyerne, massaerne, tupurierne, marbaerne, kéraerne, mousgoumerne og kimener.

Tchads regioner


text:
The Port of Portland is a seaport located in Portland, Maine. It is the second-largest tonnage seaport in New England as well as one of the largest oil ports on the East Coast (the second-largest prior to 2016). It is the primary American port of call for Icelandic shipping company Eimskip.

There are nine terminals in the port according to the Maine Port Authority, a statewide agency that oversees Maine's commercial marine facilities. Additionally there are two passenger facilities, the Ocean Gateway International Marine Passenger Terminal and the Casco Bay Ferry Terminal.

The majority of Portland's non-passenger terminals are for petroleum products, especially the Portland–Montreal pipeline, which has gradually reduced its capacity since 2010. Container shipping through Portland has increased considerably over that same period.

100 cruise ships docked in Portland in 2019, making it Maine's second-largest cruise ship port behind Bar Harbor. A regional ferry service, Casco Bay Lines, also operates out of the Port of Portland.

History
Maritime trade has always been important in Portland, as is reflected in the very name "Portland." By 1806, Portland was the sixth-largest American port, and Fort Preble was constructed to defend it, forming the heart of the Harbor Defenses of Portland. During the American Civil War, the Confederate States Navy unsuccessfully targeted the Port of Portland; this was the only major action ever seen by Fort Preble, which was partially disarmed during World War I. During World War II, Battery Steele was constructed in Portland on Peaks Island, making Fort Preble obsolete. Battery Steele itself was abandoned after the war ended.

From 1970 to 2008 the Port of Portland was connected by a seasonal (summer only) international ferry service to Yarmouth, Nova Scotia. Lion Ferry operated the first vessels on this route, MS Prince of Fundy (1970–76), MS Bolero (1973–76), and MS Caribe (1976–81).  CN Marine operated the MV Marine Evangeline from 1978 to 1982.  Prince of Fundy Cruises and later Scotia Prince Cruises operated the MS Scotia Prince from 1983 to 2004.

Bay Ferries began operating the high speed catamaran HSC The Cat on the Portland-Nova Scotia route in 2006 using the newly constructed Ocean Gateway International Marine Passenger Terminal for the 2008 and 2009 seasons.  This service was canceled after the 2009 season.

Icelandic shipping company Eimskip began container service between Europe and Portland in 2013. Between 2013 and 2019, container traffic in the Port of Portland nearly tripled. The construction of a cold storage facility has been proposed several times, most recently in 2020, as a way to make the port more valuable for foreign trade.

References

External links
 Official Portland Harbor website

Casco Bay
Buildings and structures in Portland, Maine
Economy of Portland, Maine
Transportation in Portland, Maine
Transportation buildings and structures in Cumberland County, Maine


text:
Cette liste de pays par consommation d'électricité classe en ordre décroissant les pays en fonction de leur consommation d'électricité (en gigawatt-heure par an, GWh/an). Elle donne également la consommation moyenne d'énergie (E/h) et de puissance (P/h) par habitant, bien que ces valeurs soient approximatives car l'année des données de recensement de la population des différents États ne correspond pas nécessairement avec celle de l'estimation de la consommation d'électricité.

Données et sources
La liste est principalement basée sur des données de The World Factbook. Plusieurs entités non-souveraines ont également été intégrées à la liste à des fins comparatives.

Les données suivies d'un astérisque (*) sont approximatives.

Notes et références

Voir aussi

Articles connexes
 Ressources et consommation énergétiques mondiales

Liens externes
  Country Comparison :: Electricity - consumption
  Energy > Electricity > Consumption: Countries Compared

électricité
électricité


text:
Abū 'l-Ḥasan al-Muḫtār Yuwānnīs ibn al-Ḥasan ibn ʿAbdūn ibn Saʿdūn ibn Buṭlān (; ; ca. first quarter of the 11th century AD – 8 Šauwāl 458 AH/2 September 1066 AD) known as Ibn Buṭlān (; ) was a physician and Arab Christian theologian from Baghdad during the Abbasid era. He left his hometown for travels throughout the Iraq, Syria, Egypt, and Asia Minor during which he practiced medicine, studied, wrote, and engaged in intellectual debates most famously the Battle of the Physicians with Ibn Riḍwān. He was a first-hand witness of the Schism of 1054 in Constantinople, contributing a work to the discussions surrounding it for Patriarch Michael I Cerularius. After his time in Constantinople he remained in the Byzantine Empire, becoming a monk in Antioch during the end of the Macedonian Renaissance.

He is most renowned for his work Taqwīm aṣ-Ṣiḥḥa (; ) a handbook on dietetics and hygiene. It was named for its intricate tables, similar to those found within a  (), a type of astrological almanac. He was the first person to use these tables in a non-astrological work, creating a new scientific writing format and should therefore be seen as the main influence on all subsequent uses of this format, like Ibn Ǧazla's  and Abū 'l-Fidāʾ's . The many preserved manuscripts of Latin translations of the Taqwīm aṣ-Ṣiḥḥa in Europe are thought to illustrate the relationship between early modern Europe and the Arab World in the field of medical science. Despite increased European contact with Egypt and Syria because of the Crusades and trade into the sixteenth century there are no Latin translations of medical texts from Arab writers after Ibn Buṭlān.

Ibn Buṭlān is additionally noteworthy for being one of a few non-Muslim physicians about whom enough is known to paint a detailed biography, during a period when the People of the Pact, that is Christians, Jews, and Sabians, dominated the medical profession. Documents like the Cairo Geniza provide scientific records about the medical practices of such physicians but lack reliable information outside of that to create detailed biographies about them and to describe their perception and role within society. Ibn Buṭlān therefore presents an important exception to this general lack of sources.

Education

Ibn Buṭlān was the favourite student of Ibn aṭ-Ṭaiyib, a Nestorian leader, priest, and polymath, at al-ʿAḍudī Hospital. He taught him about philosophy and medicine. He instructed him in the works of Galen, Aristotle, and Hippocrates – additionally in those of Porphyry, Themistius, Dioscorides, and more contemporary Arab physicians like Ibn al-Ḫammār, Ibn Zurʿa, and Ḥunain ibn Isḥāq. He also was educated about practical medical procedures in line with a new experimentation-based medical learning approach proposed by Persian physician ar-Razī. Ibn Buṭlān studied in the al-Karḫ district of Baghdad, in which many Christians lived and also received an ecclesial education from his teacher, who is considered the most important exegete of Christian Arabic literature. He became a priest, taking up the name  upon his ordination. It is claimed by al-Qifṭī and by Ibn Abī Uṣaibiʿa that he also was a student of Abū 'l-Ḥasan al-Ḥarrānī, a Sabian physician and translator. Schacht and Meyerhof however find this claim doubtful as they argue he had been deceased prior to Ibn Buṭlān's birth, though in his own Essay on Hot and Cold Remedies Ibn Buṭlān states to have been in the presence of al-Ḥarrānī in Baghdad.

Schacht and Meyerhof, as well as Conrad, claim he knew Greek based on his Christian upbringing. However Graf proves in his translation of the Essay on the Holy Eucharist that he did not know Greek, as Ibn Buṭlān states so himself. However Ibn aṭ-Ṭaiyib taught him about the writers of Greek literary classics, such as Homer. Schacht and Meyerhof, as well as Conrad, also claim that he knew Syriac based on his upbringing, while the only surviving texts of his are written in Arabic, he did address Syriac medical learning and Syriac places of learning in the Compendium for the Monasteries and the Monks. It should also be noted that a major difference between him and his teacher's generation of Christian physicians in Baghdad – in many ways even between him and his own generation – is his turn away from Syriac literature to embracing Arabic literature. He showed great interest in Arabic poetry and pursued an education therein. He himself became a teacher of medicine and philosophy before leaving Baghdad in the beginning of Ramaḍān 440 AH/January 1049 AD.

Travels
His travels began with a 10-month-long journey to al-Fusṭāṭ, an hour's walk south from the newly established Fatimid capital of Cairo. According to Ibn Abī Uṣaibiʿa he travelled to meet Ibn Riḍwān, a prominent medical writer and chief physician of the Fatimid caliph al-Mustanṣir bi-'llāh. Schacht and Meyerhof suggest that instead he sought employment at the court of said caliph, who held high opinions of non-Muslim physicians. According to Conrad Ibn Buṭlān's comment,s about the young physician's motivations to move away from Baghdad in The Physicians' Banquet, are to be understood quasi-autobiographically. Meaning that high costs of living in his hometown caused him to want to live in a more affordable city. In addition to this, there appears to have been a lack of professional opportunities in Baghdad for him.

He travelled via the Nahr ʿĪsā Canal to al-Anbar and from there to ar-Raḥba during the first 19 days of his travels. He describes ar-Raḥba as a quaint town offering a grand variety of fruits, for example 19 different kinds of grapes alone. From there it took him four days to travel to ar-Reṣafa. There he visited its castle, which was used as a caravanserai. He describes it as being very large in size, yet smaller than the Caliph's palace in Baghdad. He described the outsides of the basilica located within the castle as being covered in golden mosaics, the basilica as having been built on a cistern in the ground as large as the above ground building itself. He writes about the inhabitants of the castle, who were Christian bedouins earning their keep by guarding caravans and trading goods. Ibn Buṭlān comments about this arrangement that these beduins are "both beggars and robbers at once". He claims the basilica to have been founded by Constantine I and once restored and inhabited by Hišām ibn ʿAbd al-Malik.

Ibn Buṭlān's journey from ar-Reṣafa to Aleppo took four days. He he remained in Aleppo for a longer period of time. His departure from Aleppo to travel to Antioch had him visit the Byzantine village of ʿImm. After visiting Antioch he travelled to Laodicea from there he proceeded to Damascus, then Jaffa, and finally arrived in al-Fusṭāṭ in Ǧumādā II 441 AH/November 1049 AD.

Aleppo

While in Aleppo, which he reached after 27 days, he gained the graces of Muʿizz ad-Daula Ṯimāl ibn Ṣāliḥ, the Emir of the city, and set up a medical practice there. The impression he left in North Syria was so great that he became a notable figure in the local oral canon, three of these stories were recorded by Usāma ibn Munqiḏ in his Kitab al-Iʿtibār; in these stories Ibn Buṭlān is a medical sage operating out of a shop and has a son and students; he cures a man who had lost the ability to speak with a raṭl (in Aleppo during this time a 3/4th litre) of vinegar, which is claimed to kill a man under normal circumstances by the Ibn Buṭlān of the narrative; in the second story he explains that Usāma's grandfather who is presumed to suffer from leprosy is not ill but simply suffers from skin irritations caused by adolescence which will disappear upon him reaching adulthood and warns of greedy medical quacks offering to cure him; in the third story a woman who wears many veils because she persistently feels too hot is cured using camphor. What is remarkable about these stories is that they –with the exception of the personal anecdote from Usāma's own family– appear to be fictional, Ibn Buṭlān left Baghdad destitute and most certainly would not have travelled with dependants and he was not long enough in Aleppo to be born a son there, medicine at that time would not have been practiced out of a shop () but the physician's home, a raṭl of vinegar is not deadly, and the anatomy in the stories is based on medical misconceptions which Ibn Buṭlān did not hold. Hence his son and students are inventions to fit the motif of the medical sage curing difficult cases with superior medical knowledge, which in all likelihood means that his kunya  (lit. "father of al-Ḥasan) does not refer to a real son of his. This is also backed up by Ibn Abī Uṣaibiʿa who quotes him lamenting having to die without any offspring or ever having taken a wife with a line from one of Ibn Buṭlān's poems:

Another such legend is told by . In his account he relays that Ibn Buṭlān is said to have founded the hospital in Aleppo to determine the best location he is meant to have hung up meat to check for air quality, that is to see where meat decayed the slowest and was the least discoloured. He begins his account with the cautionary phrase "qīla" (). This speaks to his skills in verifying oral tradition, as he does not use this phrase in the previous account in which he tells of Ibn Buṭlān founding the hospital in Antioch. This legend is relevant in so far as it is a variation of another medical sage-type legend told about ar-Razī and al-ʿAḍudī Hospital, describing the exact same method, further associating Ibn Buṭlān with the motif.

Ibn Buṭlān approached the Emir  to be entrusted with the regulation of Christian worship in Aleppo. This request was granted. Klein-Franke elucidates that Ibn Buṭlān as a student of Ibn aṭ-Ṭaiyib was likely influenced by his work Law of Christianity a Nestorian treatise on jurisprudential and administrative matters, containing an extensive collection of canon law, to try and apply the laws and principles identified by his teacher in this community, which included extensive deliberations over marital and inheritance law. While Ibn Buṭlān himself was, at that time, a Nestorian, the Christian community in Aleppo consisted largely of Monophysite Jacobite Armenian Christians. In his narration al-Qifṭī simply states "and he began to enforce religious regulations according to their principles and provisions" this both implies that he began to change things and that Ibn Buṭlān's then Nestorian faith and that of a Monophysite community adhere to the same beliefs, which is not the case as the conflict between Nestorius' and Cyril of Alexandria's is what led to the formation of Nestorianism and Monophysitism in the first place, the largest conflict within the Oriental Orthodox Church, which consequently led to the Council of Chalcedon. In fact Ibn Buṭlān would go on to condemn Monophysite beliefs in his work The Physicians' Banquet, though likely after no longer being a Nestorian. A possible reason for the Aleppine Armenian community's staunch dislike for him long after his stay. It is likely that it was due to these differences that conflict ensued which culminated in a public dispute between Ibn Buṭlān and , a Christian physician and secretary. The two met each other and struck a conversation which turned onto the subject of dialectics. Ibn Šarāra possessed no knowledge of this subject, while Ibn Buṭlān was very well educated therein. This led to Ibn Šarāra being publicly humiliated. He consequently began to vilify Ibn Buṭlān after this humiliation and instigated further agitation against him in the already oppositional Aleppine Christian community. This caused Ibn Buṭlān to leave Aleppo early. It is likely for this reason that al-Qifṭī reports "and he did not find anything pleasant to say about [Aleppo] and left". Unlike in the rest of North Syria his legacy in the Christian community of Aleppo was not a positive one of a legendary medical-sage, instead its members recited offensive poems about him and after his death began telling a tale that each time the lamp above his tomb in Antioch was lit, it went out instantly; implying Ibn Buṭlān's grave itself to be cursed.

Antioch, Laodicea, and Damascus

After leaving Aleppo he arrived in Antioch within two days. He does not acknowledge it being under Byzantine rule at that time in any way. The ongoing geopolitical and religious conflicts and wars between Byzantines, Fāṭimids, Mirdāsids and Marwānids encountered during his travels generally remain unmentioned in his writings – attesting as Klein-Franke remarks a notable freedom of movement, despite ongoing conflicts. Ibn Buṭlān gained favour with rulers of many backgrounds and travelled across borders with no recorded difficulties doing so. He described Antioch in great detail and spoke favourably of the city. He may have had a personal relationship to Antioch and might have received a warm initial welcoming due to his teacher Ibn aṭ-Ṭaiyib being born there according to Ibn al-ʿAdīm; however Ibn al-ʿAdīm is the only source for this claim, with most other sources assuming he was born in the land of the Iraq.

Near Antioch Ibn Buṭlān visited the Monastery of Symeon the Younger, the size and fortune of which impressed him greatly. From there he travelled to al-Lāḏiqīa (Laodicea), where he conversed with Christian monks and hermits, the wisdom and insight of whom he lauded. In his descriptions he implies that the hippodrome and amphitheater were still used and that the former pagan temple of the city, which had once been converted into a mosque was now a church. He also commented on the ringing of the bells by Christians to interrupt the city's muezzin's aḏān, Conrad interprets his description to be disapproving of this behaviour by the Christian community. He also took keen interest in the agoranomos (he calls him ) whose duties included inspecting the prostitutes of the city and facilitating their transactions. This process consisted of gathering of all the women and the foreigners, likely meaning their procurers not their clients, and inspecting the women. Following this occurred the auction, a means of taxation, during which procurers bid against each other in dirham. Bidding more based on the women's  expected profitability for the night. The winner was given the stamp of the metropolitan and would take the woman to his brothel where she would receive clients. The wālī likely being something akin to a police officer would go around at night inspecting the brothels and criminally charge, possibly with fraud, the procurers who operated without a stamp. Ibn Buṭlān uses morally condemning and highly disapproving language when describing this process.

He After al-Lāḏiqīya he visited Damascus, where a large debate had been taking place. Subject of this debate was an old conundrum of Greek natural science, disscussed in the problemata literature inherited by the Arab world: Which is warmer the young of the bird or the young chick? At the core of the question lies Aristotle's teaching about the relation of warmth and movement, that is the quicker something moves the warmer it is; the young chicken can peck on its own, the young bird must remain in its nest, but chickens as a whole move less quickly than birds who can fly. An otherwise unknown author by the name of  had started this debate by arguing in favour of the young chicken. A Jacobite Christian physician called  had responded to al-Muwaffaqī arguing that the young of the bird was warmer than the chick. Though al-Yabrūdī had passed very shortly before Ibn Buṭlān entered Damascus, the debate was still ongoing and Ibn Buṭlān was convinced of al-Yabrūdī's position though entirely unconvinced by his reasoning. This seemingly innocuous debate would be of great consequence to Ibn Buṭlān's life.

Battle of the Physicians

Upon his arrival in al-Fusṭāṭ Ibn Buṭlān came to visit the palace of Ǧauahr ibn Māḍī. Conrad (understanding the Physicians' Banquet's comments about the arrival of the young physician in Māiyafāriqīn to be allegorical for Ibn Buṭlān's experiences in Egypt) and Kennedy (reading the work only as partly allegorical) both claim Ibn Buṭlān was warmly received at the court and praised by its chief physician, Ibn Riḍwān. Ibn Buṭlān had been writing missives to Hilāl aṣ-Ṣabi of Baghdad throughout his travels, these spanned a wide range of topics such as medicine and geography. Once in Egypt he began working on his notes and writings compiled during his trip in this process of writing missives, which caused him to have an excellent reputation and left Egyptian intellectuals excitedly awaiting the publishing of his finished work. Though he never finished this work, a book extensively compiled from his missives after his death called Kitāb ar-Rabīʿ proved useful to other scholars. Conrad suggests, based on his allegorical reading of the Physicians' Banquet that Ibn Riḍwān continued being of some help to Ibn Buṭlān, introducing him to prominent medical practitioners of the city. And yet this satirical text also makes the defamatory suggestion all decent and educated persons of the city despised, the old physician, whom Conrad understands to be Ibn Riḍwān. That these persons saw him as a self-important fraud with no interest in the serious questions of medical profession, though this passage was written long after their dispute had occurred.

Ibn Riḍwān was the son of poor baker from Giza, his parents died young he therefore had no inheritance to fund his studies with, thus he became a roadside fortuneteller to fund his education. He had his break when he was able to substitute for a friend of his who worked as a physician and began to pursue medicine with much determination; he ended up gaining the position chief physician of the court as successor to , a large number of students, a large personal medical library in an addition to a monetary fortune stemming from his real estate investments in the city. He therefore guarded his position in manner which was perceived as aggressive and polemicising. He also worked against the perception of having been, what the medical community of that time considered, a charlatan prior to a physician. This attitude might not solely have been the result of an irritable temperament; the nature of professional medicine in the Arab world at the time was entirely dependent on one's patrons and social standing in a city, in the absence of medical boards and standardised systems to ensure medical knowledge of practitioners.  Self-learning was equally regarded as a source of education compared to learning from a teacher at an institution, therefore social standing and one's reputation were the primary basis of a successful career in medicine. Ibn Riḍwān was described by Ibn Buṭlān as a man with a fondness for "futile uproar". He attacked many of his colleagues with barrages of personal insults without having interacted much with them prior. One such public outburst had been targeted at Ibn aṭ-Ṭaiyib, a later one at Ibn Buṭlān. It occurred in response to Ibn Buṭlān's attempt to improve his reputation among the educated upper class of Cairo with the assumed intention of gaining a maecenas. Encouraged by an unnamed wazir of the court Ibn Buṭlān's sent the open essay On Objections, against those who said that the Chick is Warmer than the Young of the [Flying] Bird, using the Manner of Rationality to Ibn Riḍwān expecting his endorsement. This subject would have been of much interest in Cairo at the time as the city had a large poultry industry, known for its well documented widespread use of artificial egg incubation in so called "laying-hen factories".  Ibn Buṭlān did not know that al-Yabrūdī, the man whose reasoning and knowledge of the ancients was described as insufficient and unconvincing by the essay, had been a personal friend of Ibn Riḍwān. Additionally Ibn Riḍwān once wanted to become a student of Ibn aṭ-Ṭaiyib himself, but could not afford the travel to Baghdad. Ibn Buṭlān also wrote in this first essay that al-Yabrūdī had been in communication with other Egyptian physicians — something which Ibn Abī Uṣaibiʿa also records — and he mentions that in the introduction to his work that education is "almost a burden in Egypt, a country in which it is hard to gain equal footing with the ignorant/foolish".

According to Conrad this led combination of factors:

 Ibn Riḍwān feeling he had been slighted in his honour by having been called ignorant
 The suggestion his friend would have contacted another man about such an important question
 That friend's honour being slighted by a man whose education he was personally jealous of
 Ibn Riḍwān sensing a threat to his position in Cairo's social order because it was motivated by a wazir

Which in their totality led Ibn Riḍwān's response Discourse of the Sheikh Abū 'l-Ḥasan ʿAlī Ibn Riḍwān Explaining the Mistakes in the Sayings of al-Muḫtār Ibn al-Ḥasan Ibn ʿAbdūn of Baghdad to be scathing. The tone of this work and all later works in the conflict between the two are very harsh and insulting in their language and often filled with personal insults. According to Conrad Ibn Buṭlān would later portray Ibn Riḍwān's attitude in this response as that of the stingy dinner party host who rages at guests eating scraps during his sleep. Conrad also suggests that Ibn Abī Uṣaibiʿa claims there also were physical altercation between the two as well presumably based on his reading of The Physicians' Banquet and  in Ibn Abī Uṣaibiʿa's article.

Ibn Buṭlān responded reciprocally with another essay to Ibn Riḍwān's response which he called the Egyptian Essay. In the first chapter of this treatise he advances seven reasons as to why in-person learning from a mentor is preferable to learning from books alone. Among these are that teacher is able to correct inaccurate interpolation from manuscripts, explain difficult sections, and correct mistakes made by the student. He explain this with instructor and student being homogenous in their natures making transmission of knowledge easy. Contrarily he argues that as book and student are heterogenous in nature and hence transmission between the two is difficult. In the second chapter he argues that learning exclusively from books introduces a circulus vitiosus, as incorrect information becomes the lens through which all new acquired knowledge is filtered, which then creates a feedback loop, tainting all further learning from books. Though many of Ibn Buṭlān's arguments are observed to be reasonable ones on their face and eloquently stated by commentators, they all primarily serve to discredit Ibn Riḍwān: by attacking his humble background and a previously advanced position of his that learning from books is superior to learning from teachers.

This was a slight which Ibn Riḍwān observed and polemicised against in his response Discourse of the Sheikh Abū 'l-Ḥasan ʿAlī Ibn Riḍwān on the Fact that his Own Knowledge is True and is Wisdom and that the Opinions of Muḫtār Ibn al-Ḥasan Ibn of Baghdad are Faulty and are Sophistry. Ibn Riḍwān would conclude their feud with another work, the Missive of the Sheikh Abū 'l-Ḥasan ʿAlī Ibn Riḍwān Addressed to the Physicians of Old Cairo (Miṣr) and the (New) Cairo of al-Muʿizz may Allāh the Most High Protect it — in which he complains about his condition and what has happened between himself and the learned al-Muḫtār ibn al-Ḥasan of Baghdad, the physician. Addressed to the medical community of Egypt this relatively short work gives a brief portrayal of the conflict as concerned with matters of learning about Hippocrates and Galen, claiming that Ibn Riḍwān himself is correct about all points and Ibn Buṭlān is a fraud whose statements are to be taken as jokes and advising against any cooperation with him. This last missive appears to have been successful in ruining any prospects of Ibn Buṭlān in Egypt, as he left the country after having remained there for a year. Some scholars claim that Ibn Buṭlān would give his view of events though long after having left Egypt in a satirical work they identify as quasi-autobiographical, The Physicians' Banquet.

Reception and interpretation
Ibn Abī Uṣaibiʿa in his biographies of Ibn Buṭlān and Ibn Riḍwān seems to regard this conflict mostly as a matter of personal animus between the two but comments in Ibn Buṭlān's biography that the many anecdotes of the two insulting each other are entertaining but not without useful lessons, he judges Ibn Buṭlān to be more eloquent and Ibn Riḍwān to be the better physician and better educated. Schacht and Meyerhof see the origins of the conflict as personal in nature but its dimensions as helpful in illustrating the reception of Greek and Syriac texts in the Arab world. In this they largely follow Ibn Riḍwān's last portrayal of the debate as a matter concerned with the philosophy of medicine and the reception of the ancients. They conclude Ibn Buṭlān to be better educated in a broader variety of fields and to contribute more original ideas in his thinking, incorporating newer approaches like those of ar-Razī. While Ibn Riḍwān wrote more, they judge his output to be unoriginal and intellectually stagnant. Conrad disagrees with Schacht and Meyerhof's perspective and views it as a struggle for affirmation in the medical community of Egypt largely fuelled by personal dislike between two men with large egos but insightful in illustrating the complex social arrangements needed to be a successful physician in a society without institutionalised systems verifying medical learning.

Schoeler places importance on the arguments advanced by Ibn Buṭlān against book learning in the Egyptian Essay, identifying four novel arguments advanced by him. These he sees as based in the language and concepts of Ancient Greek philosophy. Additionally he identifies two as taken directly from the Islamic study of aḥādīth, thereby proving the genetic influence on the development of the medical sciences and philosophy practiced by non-Muslims in the Islamicate world.

Travels and death in Byzantine territory
His name being ruined in Egypt due to the Battle of the Physicians Ibn Buṭlān travelled to Syria via Jaffa in 442 AH/1050 AD. There he remarked the high child mortality of the city and the lack of a teacher for the city's boys. From there he went on to Antioch, Abū Dharr al-Harauī suggests he spent time in both Antioch and Aleppo during this period. In his Essay on Hot and Cold Remedies from 455 AH/1063 AD Ibn Buṭlān however cites "master teachers of the city" on living conditions and other rudimentary information like the weather and housing conditions, this according to Conrad might suggest that Ibn Buṭlān did not return to the city due to his ruined reputation from his previous squabble there, rather relying on colleagues for information. Ibn Buṭlān personally reports on the Church of al-Qusyān and its administration. The church had been struck by lightning during a storm in April 1050 AD and required repairs. On the 5th of August that year he reports about a number of earth quakes which had occurred in Byzantine territory, destroying a fortress and a church, numerous farms, and bringing forth hot springs and a swamp, causing the inhabitants of the affected places to lose all their belongings and flee to cities like Antioch. From Antioch headed to Ṭarsūs, where he reported on the tomb of al-Maʾmūn which had fallen into disrepair.

From there he travelled to Constantinople to join a monastery there, during this journey he wrote the Essay on the Holy Eucharist at the behalf of the Patriarch of Constantinople, Michael I Cerularius. The fact that he was invited by such an important figure of Eastern Christianity to elucidate the Oriental perspective on the debates leading to the Schism of 1054, demonstrates that his outstanding reputation was not limited to Islamic circles in the Fatimid and Abbasid caliphates but extended also into the Christian world. This is becomes furthermore evident when looking at Ibn Buṭlān's interaction with the wazir   on a diplomatic mission to the Byzantine capital on behalf of the ʿUqailid Emir . Faḫr ad-Daula remarked how warmly received and cared for he was by Ibn Buṭlān and also how much access his host had to the Byzantine Emperor Constantine IX Monomachos. This must have occurred prior to 443 AH/1052 AD given the Emir's short reign. In the year 446 AH/1054 AD Ibn Buṭlān observed a plague in Constantinople in which 14,000 bodies were buried in the cemetery of the church St. Luke, after all other burial grounds were filled. According to Ibn Abī Uṣaibiʿa he authored The Physicians' Banquet in the monastery in Constantiople, but Kennedy speculates that most of the work was written prior to his departure from Egypt. He dedicated the work to the Marwanid Emir Naṣr ad-Daula Abū Naṣr Aḥmād ibn Marwān the ruler of Māiyafāriqīn in the province of Diyār Bakr. He visited the city and met Abū Yaḥyā the son of Abū 'l-Qasim al-Ḥusain ibn ʿAlī al-Maġribī, though he likely visited after having finished the work. When exactly he visited the city is unclear, though Conrad suggests that it might have initially been on his journey to Constantinople, returning for a second time later to present The Physicians' Banquet. In the treatise itself he comments on the low level of medical knowledge in the town, though as some scholars regard the work as allegorical for his experiences in Cairo this might not be considered a neutral report.

Having seemingly hastily finished the Essay on the Holy Eucharist and not being able to speak Greek Ibn Buṭlān relied on an interpreter, named ʿĪsa, provided by the Patriarch to have his arguments communicated in Greek at the synod of Byzantine prelates, first in private to Cerularius, then publicly to all present, with a later reading to the papal delegates at the synod being planned but never occurring due to the papal delegates never showing up with the synod eventually being dissolved. Ibn Buṭlān's involvement with the Patriarch of Constantinople and his stay in a monastery in Constantinople raise the question of his religious affiliation: his background and education in Baghdad, the episode involving Aleppo's Christian community, and the Essay on the Holy Eucharist themselves provide strong evidence that Ibn Buṭlān at least up to this point was a Nestorian Christian of the Eastern Syriac Rite, as Conrad however points out, there are indicators, that he "was fairly undifferentiated" in his understanding of his Christian identity with cautious distance to all different denominations. Oltean examines this issue further, looking at Ibn Buṭlān's contacts and friendships, beginning with , a chief judge of Antioch, , a Melkite physician in Antioch, , an Antiochian priest, possibly , a famed theologian and translator, in addition to Symeon Seth and Michael Psellos. Further supporting Oltean's hypothesis about Seth's friendship and intellectual camaraderie is Pietrobelli and Cronier's hypothesis of a relationship between Ibn Buṭlān and Symeon Seth based not simply on time and place alone but also based on their intellectual output. Namely, Seth's uncredited reception of Buṭlān's Taqwīm aṣ-Ṣiḥḥa in form of a partial translation in his work On the Handbook of Health by the Balance of the Six Causes. Hence they argue the historical and textual evidence makes the polymath Seth a likely student of the physician Ibn Buṭlān during the 1060s and possibly before. Mavroudi also hypothesizes a possible relationship between Michael Psellos and Ibn Buṭlān, whom she firmly situates within the Nestorian tradition likening the use of men who from the Eastern Orthodox perspective are heretics to Psellos use of pagan authors in this same debate.

Oltean unlike other scholars does not highlight isolated relationships of Ibn Buṭlān's but rather identifies an entire intellectual circle to in Byzantine territory to which Ibn Buṭlān belonged. He sees that Ibn Buṭlān's approach in his essay, which seems to focus on reconciliation between the two conflicting sides, echoes the position of the Greek Orthodox Patriarch Peter III of Antioch. Which ties him, as the key figure, into this intellectual circle as well. Graf also argues that Ibn Buṭlān's treatise is not original, but rather an echo of Greek polemics particularly those of Peter III of Antioch and of Cerularius himself. His reason for this is the argument that there was no serious discussion or standardised practice regarding which offering is to be employed during the Holy Eucharist in the Greek, Syriac, and Coptic churches prior Cerularius bringing up the issue and Ibn Buṭlān being the first Oriental Christian to dogmatically comment on the issue, there were no other sources Ibn Buṭlān could have consulted. It is only in sections on the dogmatic categorisation of Eucharist and sections mentioning certain cultic practices during the Eucharist and the reason for their existence that Ibn Buṭlān departs from echoing Greek perspectives on the issue and argues truly from a Nestorian perspective. On these issues Ibn Buṭlān isn't the first Oriental Christian exegete and the primary source for his arguments is his teacher Ibn aṭ-Ṭaiyib, though Ibn Buṭlān seems to argue more rigidly and certain of his beliefs than his teacher.
After his time in Constantinople he returned to Antioch. Where he would spend his last years in a monastery, writing and constructing the hospital. In this context he would pen the Compendium for the Monasteries and the Monks, which in its last two chapters display great knowledge of and concern for the monastical life and the common needs arising therein. His good connections in Antioch and possible friendship with the Peter III certainly would explain the choice of location. Oltean argues based on the lack of a Nestorian community in Antioch and the troubled state of the Jacobite Armenian Monophysite community in the city and his mockery of their creed in the Banquet of the Priests, that he must have joined a Melkite monastery there. Based on Oltean's research the most likely choice for this monastery appears to be the Monastery of Symeon the Younger, which Ibn Buṭlān had praised earlier during his travels. In this context he likely even met Nikon of the Black Mountain and played a role in his possible emission to Baghdad. Though the lack of more concrete sources for this later part of his life make many of these conclusions speculative.

Astronomical observations

A large supernova named SN 1054 in modern astronomy occurred in the year 1054 AD/446 AH. It was well observed by Chinese and Japanese astronomers in their writings, the great detail of which allowed for it to be identified as the origin of the Crab Nebula in the modern day. But modern astronomers were puzzled by the lack of European and Middle Eastern reports of the event. This lack of recordings was used by George Sarton to suggest that "the failure of medieval Europeans and Arabs to recognise such phenomena was not due to any difficulty in seeing them, but to prejudice and spiritual inertia connected with the groundless belief in celestial perfection". Other researchers hypothesised the skies in the Middle East and Europe had been entirely clouded for six months during the occurrence of the supernova.

The discovery and interpretation of Ibn Abī Uṣaibiʿa's writings on Ibn Buṭlān by the astrophysicist Kenneth Brecher in 1978 led to a reconsideration of such positions and consequently to the discovery of medieval Arab medical sources as useful to modern astronomers, as these records did suggest Ibn Buṭlān had, in fact, recorded SN 1054. He believed the event to be connected to a low water level of the Nile and a consequent famine decimating much of Egypt, as well as multiple devastating epidemics throughout Egypt, Syria, Upper Mesopotamia, the Iraq, Persia, and the Yemen.

Ibn Buṭlān was not a professional astronomer nor an astrologer, rather he was a physician operating according to the tradition of Galen and Hippocrates both of whom believed in a connection between cosmic and telluric events, illness and natural catastrophes. The separation between astrologers and physicians however remains clear in these Greek texts, but this separation of functions went away in the reception of the Greeks by medieval Arabs and Persians. Hence Ibn Buṭlān observed the stars with the intent of gaining knowledge of medical importance like many of his contemporary physicians. While he engages in astronomy, he does not express any confidence in this science, in fact in matters were astrological and physiological or pathological insight collide, the latter two always prevail in his analyses, something which also representative of the attitudes of most of his contemporaries. Ibn Abī Uṣaibiʿa by quoting Ibn Buṭlān in the encyclopaedic entry about him (as well as in the entry about Ibn Riḍwān) preserved enough information to identify the supernova. As the former quotation introduces problems in determining the dates of the event with when Ibn Buṭlān supposedly observed it, while the latter reveals these problems to be due to an error made by Ibn Abī Uṣaibiʿa in quoting from Ibn Buṭlān the former passage:

Though he connects his observations to predictions by Ptolemy about a comet, what is termed in this report a 'star leaving marks' is, in fact, a supernova and the terminology used resembles that used by Ibn Riḍwān  when he described the supernova SN 1006. This supernova was witnessed by Ibn Riḍwān in April and May 1006 AD/Raǧab of 396 AH, termed by him to have been during "at the beginning of my studies". Of the two dates given for the supernova's appearance in this quoted account: 445 and 446 AH, one must be false. Thus the before-mentioned second encyclopaedic entry about Ibn Riḍwān by Ibn Abī Uṣaibiʿa is helpful in making apparent Ibn Abī Uṣaibiʿa's erroneous date in the second paragraph of the first quotation, as in this second quotation Ibn Buṭlān is quoted about a shortage of supplies in Egypt in 445 AH which he says was increased when the Nile fell 'in the year which followed it.' Ibn Buṭlān's comments about the level of Nile failing to rise refer to the period prior to its annual flooding during midsummer and hence also speak of the season during which we know the supernova occurred.

Jadon identifies this event as pivotal in Ibn Buṭlān's eyes for the history of medicine in the Near East. According to him a decline both in scholarly writing on medicine and the quality of medical practice was underway at this time and he credited it to this plague and its decimating effects on the number of scholars and physicians.

Reception
In the 12th century a physician from Baghdad, ʿAli ibn Aṯradī wrote a commentary for The Physicians' Banquet. He was a member of a Nestorian Baghdadian family which provided 3 generations worth of prominent physician-philosophers. At the request of Maḥfūẓ ibn al-Masīḥī a Christian physician from the city of an-Nīl in the Iraq he wrote and sent the work as a missive. His commentary is solely concerned with addressing the questions which are posed by the young physician but not answeed in the original work. The satirical character thereof goes unnoticed by him, as he answers questions which were posed in a humorous fashion by Ibn Buṭlān with lengthy deliberations of his own. In this treatise it becomes clear that ʿAli ibn Aṯradī unlike Ibn Buṭlān was not an empiricist this makes his explanations of his diagnostic process valuable, in addition to this feature he also incorporates of Ibn Sīna whom ʿAli ibn Aṯradī credits for the idea of such a work addressing questions by a prominent physician. This also speaks to Ibn Buṭlān's reputation during that period. Klein-Franke, Dagher, and Troupeau claim Ibn Buṭlān himself did not incorporate any thought from Ibn Sīna into his work, as he likely did not have any knowledge of him and view this commentary as the first point of contact between their respective works. Jadon however identifies the Compendium for the Monasteries and the Monks, partially at least as an abbridgment of the Qānūn by Ibn Sīna.

Ibn Buṭlān is variously known by the by the names Elbochasim de baldach, Elbocasim de baldach, Albulkasem de Baldac, Ububchasym de Baldach, Eluchasem Elimitar, and Albullasem de baldak in medieval Latin texts and Europe at large. Baldach being Medieval Latin for Baghdad.

There is some ambiguity in determining the birthday and date of death for Ibn Buṭlān. With regards to the birthday this is not surprising as such information was not of any social importance in the 11th century Arab world and the actual age of a person of secondary importance compared to the idealised age of 72 years in medieval Arab biographical literature. Conrad suggests that Ibn Buṭlān likely did not even himself know when he was born. With regards to his date of passing most of the confusion comes down to an error introduced by al-Qifṭī; who in his biography of Ibn Buṭlān claims he died in the year 444 AH/1052 AD. This is an impossibility given that Ibn Abī Uṣaibiʿa lists works written up to 11 years after that time and even quotes Ibn Buṭlān commenting on previously discussed astronomical events which modern science can securely say occurred after that that date. An exact date of his death comes transmitted however by al-Ḥalabī who through an acquaintance saw it noted by the descendants of  (Ibn Buṭlān's former adversary from Aleppo) that he died on 8 Šauwāl 458 AH/2 September 1066 AD. This date was also used by Schacht for his entry on Ibn Buṭlān in the Encyclopaedia of Islam. As well as by Klein-Franke in his biography of Ibn Buṭlān. Though other scholars like Graf (who also identifies the date of 444 AH as incorrect) state more general date ranges like "after 1067/68"; Ibn Buṭlān commonly uses , that is Anno Graecorum for dates in his texts, this often causes trouble for other authors when converting it to other systems, Ibn Abī Uṣaibiʿa converts the Year of Alexander 1365 to 450 AH, miscalculating by 4 years, while an apostille in a manuscript of the Essay on the Holy Eucharist converts Ibn Buṭlān giving the Year of Alexander 1365 to 760 Era of the Martyrs instead of 770 Era of the Martyrs.

At times a work called  is falsely attributed to Ibn Buṭlān, it is however a work by an Andalusian botanist.

Writings

Further reading
Works by Ibn Buṭlān published in Arabic:
 Hosam Elkhadem: Le "Taqwim al-sihha" (Tacuini sanitatis) d' Ibn Butlan: Un traité médical du XIe siècle. Histoire du texte, édition critique, traduction, commentaire (Académie royale de Belgique, Classe des lettres, Fonds René Draguet, vol. 7), Leuven, Belgium, Aedibus Peeters, 1990. ISBN 90-6831-271-5 (Entire Taqwīm aṣ-Ṣiḥḥa edited together from 15 Arabic manuscripts with a critical apparatus)
Joseph Schacht, Max Meyerhof: Medico–Philosophical Controversy Between Ibn Butlan of Baghdad and Ibn Ridwan of Cairo, Cairo, Egypt, The Egyptian University, The Faculty of Arts Publication No. 13, 1937. (Contains both Arabic text and English translation) Archive.org
Felix Klein-Franke: The Physicians' Dinner Party,  Wiesbaden, Germany, Otto Harrassowitz, 1985. (critical edition composed from manuscripts and two older editions of the text)
 Dr. Bišāra bin Ǧabrāʾīl Zalzal: Kitāb Daʿwat al-Aṭibbāʾ, Khedival Press Alexandria, Alexandria Egypt, 1901. Archive.org
Philip F. Kennedy, Jeremy Farrell: The Doctors' Dinner Party, New York, USA, New York University Press, 2023
Father Iġnāṭiyūs ʿAbduh Ḫalīfa: Kitāb Daʿwat al-Qusūs in al-Mašriq vol. 80, pp. 7–36 Beirut, Lebanon, 1959. archive.alsharekh.org Archive.org
Taḥqīq Hārūn ʿAbdu 's-Salām: Risāla fī širāʾ ar-Raqīq wa-taqlīb al-ʿAbīd; yalīhā Hidāya al-Murīd fī širāʾ al-ʿAbīd  in Nawādir al-Maḫṭūṭāt vol. 1, pp. 351–389, Cairo, Egypt, Maṭbaʿa Laǧna at-Taʾlīf wa-'t-Tarǧama wa-'n-Našr, 1954. Archive.org
Republished by Muḥammad al-Ġazālī as: Risāla fī širāʾ ar-Raqīq wa-taqlīb al-ʿAbīd; yalīhā Hidāya al-Murīd fī širāʾ al-ʿAbīd in Beirut, Lebanon, 2019.
Samira Yousef Jadon: The Arab Physician Ibn Buṭlān (d. 1066) Medical Manual for the Use of Monks and Country People. PhD thesis. University of California. Los Angeles. 1968
Translations of works by Ibn Buṭlān:

Felix Klein-Franke: Das Ärztebankett, Stuttgart, Germany: Hippokrates Verlag 1984 . (Contains a translation of the treatise by ʿAli ibn Aṯradī as well) (German)
Joseph Dagher, Gérard Troupeau: Le banquet des prêtres - Une maqâma chrétienne du XIe siècle, Librairie orientaliste Paul Geuthner, Paris, France, 2004. (French)
Joseph Dagher, Gérard Troupeau: Le banquet des médecins : une maqama médicale du XIe siècle, Librairie orientaliste Paul Geuthner, Paris, France, 2008.  (French)
Hans Müller: Ibn Buṭlān in Die Kunst des Sklavenkaufs: nach arabischen, persischen und türkischen Ratgebern vom 10. bis zum 18. Jahrhundert (Islamkundliche Untersuchungen Band 57)  pp. 45–80, Freiburg, Klaus Schwarz Verlag, 1980. , MENAdoc - MLU Halle/Saale (contains a full translation of the Tractate on Buying Slaves and background information of the Berlin manuscript used by Taḥqīq Hārūn ʿAbdu s-Salām) (German)
Antonella Ghersetti: Trattato generale sull'acquisto e l'esame degli schiavi, Abramo, Catanzaro, Italy, 2001. (contains a full translation of the Tractate on Buying Slaves) , Academia.edu (Italian)
Floréal Sanagustin: Médecine et société en Islam médiéval. Ibn Buṭlān ou la connaissance médicale au service de la communauté. Le cas de l'esclavage, Geuthner, Paris, France, 2010.  (contains a full translation of the Tractate on Buying Slaves) (French)
Simon Swain: Appendix: Ibn Buṭlān, General Treatise on the Skills Useful for Purchasing and Examining Slaves in Economy, Family, and Society from Rome to Islam: A Critical Edition, English Translation, and Study of Bryson's Management of the Estate, pp. 270–279, Cambridge University Press, The Edinburgh Building, Cambridge, England, 2013.  (translation of the first two chapters) (English)
 Tacuini sanitatis Elluchasem Elimithar medici de Baldath de sex rebus non naturalibus, earum naturis, operationibus et rectificationibus […] recens exarati. Hans Schott, Straßburg 1531. Digitalised Ub Düsseldorf Digitalised MDZ; (Latin)
 Michael Herr: Schachtafelen der Gesuntheyt. Hans Schott, Straßburg 1533; Reprint Darmstadt around 1970; New Print Weinheim a. d. Bergstraße/ Leipzig 1988 (with a post scriptum by Marlit Leber and Elfriede Starke). (translation of the Latin text; German)
 Luisa Cogliati Arano, Adele Westbrook (English translator), Oscar Ratti (English translator): The Medieval Health Handbook - Tacuinu Sanitatis, George Braziller Inc, New York, USA, 1976.  (English)
Ġolāmḥossein Yūsefī (publisher); Unknown 12th century translator: Tarǧomeh-ye-Taqwīm-e-al-Ṣiḥḥa, Entešārāt-e-Bonyād-e-Farhang-e-Īrān, Tehran, Iran, 1971. (Persian) Archive.org
Literature about Ibn Buṭlān:

 Joseph Schacht: Ibn Buṭlān in Encyclopaedia of Islam, Second Edition, vol. 3, pp. 740–742, edited by B. Lewis, V.L. Ménage, Ch. Pellat and J. Schacht, Assisted by C. Dumont, E. van Donzel and G.R. Hawting eds., 1971.  ISBN 90-04-08118-6
 Roger Arnaldez: Ibn Buṭlān, Abu 'l-Ḥasan Al-Mukhtār Ibn ʿAbdūn Ibn SaʿDūn in Encyclopaedia of the History of Science, Technology and Medicine in Non-Western Cultures, ed. Helaine Selin,  pg. 417–418, Kluwer Academic Publishers, Dordrecht, Netherlands 1997 Encyclopedia.com Springer.com
 Fuat Sezgin: 'Alî ibn Ridwân (d. c. 1061) and Al-Mukhtâr ibn Butlân (d. 1066). Texts and Studies. Collected and Reprinted in Publications of the Institute for the History of Arabic-Islamic Science 47, Institute for the History of Arabic-Islamic Science, Goethe University, Frankfurt am Main, Germany, 1996.
 Daniel Oltean: From Baghdad to Antioch and Constantinople: Ibn Buṭlān and the Byzantines in Byzantinische Zeitschrift, Vol. 114.1, pp. 355–376, Munich, Germany, Walter de Gruyter, April 22, 2021
 Joseph Schacht, Max Meyerhof: Une controverse médico-philosophique au Caire en 441 de l'Hégire (1050 ap. J.-C.), avec un aperçu sur les études grecques dans l'Islam, in Bulletin de l'Institut d'Égypte (Le Caire) 19, pp. 29–43, Institut d'Égypte, Cairo, Egypt, 1937 (French) Archive.org
Mōḥammed Āṣef Fekrat: Ibn Buṭlān. In Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, vol. 3, pg. 443–445, Tehran Iran, Center for the Great Islamic Encyclopedia, 1956
Antoine Pietrobelli, Marie Cronier: Arabic Galenism from Antioch to Byzantium: Ibn Buṭlān and Symeon Seth in Mediterranea. International Journal on the Transfer of Knowledge; Vol. 7 pp. 281–315, Córdoba, Spain, Editorial Universidad de Córdoba, 2022. UCOPress
Šākir Luʿaybī: Riḥla ibn Buṭlān, Dār as-Suwaidī li-'l-Nashr wa-'t-Tawzīʿ, Abu Dhabi, UAE, 2006 (Arabic)
ʿAli ibn Aṯradī (died ca. 1160 AD); Joseph Dagher, Gérard Troupeau, André Miquel: Réponses aux questions posées par Ibn Butlan dans le Banquet des médecins, Librairie orientaliste Paul Geuthner, Paris, France,  2011.  (French)
Friedrun R. Hau: Ibn Buṭlān in Enzyklopädie Medizingeschichte, pg. 223, Walter de Gruyter, Berlin, 2004  (German)
Eva Baer: The Illustrations for an Early Manuscript of Ibn Butlan's "Daʿwat al-Aṭibbāʾ" in the L. A. Mayer Memorial in Jerusalem. In Muqarnas, Vol. 19 (2002), pp. 1–11
 Lawrence I. Conrad: Ibn Buṭlān in Bilād al-Shām. The Career of a Travelling Christian Physician. In: David Thomas (ed.): Syrian Christians under Islam. The first thousand Years, Leiden/Boston/Köln. 2001, pp. 131–158.
 Lawrence I. Conrad: Scholarship and social context: a medical case from the eleventh-century Near East, In: Donald G. Bates (ed.), Knowledge and the Scholarly Medical Traditions, Cambridge, Cambridge University Press, 1995, pp. 84–100.
Danielle Jacquart: The influence of Arabic medicine in the medieval West. In: Roshdi Rashed (publisher): Encyclopedia of the History of Arabic Science, London, Routledge, 1996, vol. 3, pp. 963–984.

Footnotes

References

1052 deaths
1064 deaths
1066 deaths
11th-century Arabs
Arab Christians
Physicians from the Abbasid Caliphate
11th-century physicians
People from Baghdad
Year of birth unknown
11th-century people from the Abbasid Caliphate
Nestorians in the Abbasid Caliphate
Members of the Assyrian Church of the East


text:
O makam é um padrão melódico da música clássica otomana, análogo ao o modo ocidental, mas com mais especificidades, como as direções predeterminadas de desenvolvimento melódico. Tem suas origens no maqam árabe (de onde vem seu nome) e no octoeco bizantino, além de trazer relações mais distantes com outros gêneros de povos turcos, como o muqam e o shashmaqam.

Notas e intervalos
O pensamento otomano clássico quanto à oitava é de matriz pitagórica, tendendo a utilizar tons e semitons semelhantes aos da música ocidental, o que provocou um afastamento  dos 17 temperamentos iguais perso-árabes. São muito comuns, contudo, alterações dos intervalos baseadas na coma pitagórica, isto é, aproximadamente 23.4 cents. Visto que a coma é uma unidade de temperamento justo, há problemas para a conversão para o temperamento igual. Matematicamente, o semitom e tom em um temperamento de 12 iguais equivalem, respectivamente, a 100 e 200 cents, de forma que é comum identificar a coma com um oitavo de tom (25 cents). Os otomanos, contudo, preferiam dividir a oitava em 53 comas (isto é, formando um sistema de 53 temperamentos iguais), permitindo maior aproximação com o sistema pitagórico.

O tom poderia ser maior (), medindo nove comas cerca de 113.2 cents), com um semitom maior ou apótomo () equivalente a cinco comas (cerca de 203.77 cents). O tom também poderia ser menor (), com oito comas ou cerca de 181.13 cents, com um semitom menor ou lima () com quatro comas (cerca de 90.56 cents). Outros intervalos são o de dois comas (), três comas (), seis comas (), sete comas () e a segunda aumentada (), que poderia, a depender da performance e do contexto, medir doze ou treze comas.

Apesar de compreender um sistema de oitavas, a teoria musical otomana, ao contrário de muitos outros sistemas, não necessariamente denomina suas notas conforme equivalência em oitavas, de forma que notas equivalentes em oitavas têm nomes distintos, às vezes completamente. A mais baixa delas é a Kaba Çârgâh, que equivale aproximadamente ao dó médio.

Componentes
Os makamlar são compostos por tetracordes () e pentacordes, praticamente carecendo das tríades típicas do maqam. Existem seis tetracordes básicos, denominados por seus intervalos e pela tônica, mas com possibilidade de transposição. Cada um deles tem um pentacorde equivalente, atingido por um tom maior adicional ao fim, e às vezes por transposição. Nomeadamente, os tetracordes são:
 O Çârgâh, que começa na nota homônima (uma oitava acima da Kaba Çârgâh), sobe um tom maior para a Neva, outro tom maior para a Hüseyni, e finalmente um semitom maior para a Acem;
 O Bûselik, que começa na nota Rast (31 comas acima da Kaba Çârgâh), sobe um tom maior para a Dügâh, um semitom menor para a Kürdi, e mais um tom maior para a Çârgâh;
 O Kürdi, que começa na nota Dügâh (40 comas acima da Kaba Çârgâh), sobe um semitom menor para a Kürdi, um tom maior para a Çârgâh, e mais um tom maior para a Neva;
 O Uşşak, que começa na nota Dügâh, sobe um tom menor para a Segâh, um tom maior para a Nim Hicâz, e mais um tom maior para a Nim Hisâr;
 O Hicâz, que começa na nota Hüseyni Âşirân (18 comas acima da Kaba Çârgâh), sobe um semitom menor para a Dik Acem Aşîrân, treze comas para a Zirgüle, e mais um semitom menor para a Dügâh; e
 O Rast, que começa na nota homônima, sobe um tom maior para a Dügâh, um tom menor para a Segâh e um semitom maior para a Çârgâh.

Os pentacordes, por sua vez, são:
 O Çârgâh, que é como seu tetracorde equivalente, mas sobe mais um tom maior para a Gerdâniye;
 O Bûselik, que é transposto em Dügâh, de forma que suas notas são Dügâh, Bûselik, Çârgâh, Neva e Hüseyni;
 O Kürdi, que é como seu tetracorde equivalente, mas sobe mais um tom maior para a Hüseyni;
 O Uşşak, que é como seu tetracorde equivalente, mas sobe mais um tom maior para a Acem;
 O Hicâz, que é como seu tetracorde equivalente, mas sobe mais um tom maior para a Bûselik; e
 O Rast, que é como seu tetracorde equivalente, mas sobe mais um tom maior para a Neva.

Bibliografia

Música clássica otomana
Modos


text:
Подгорное — село в Мокшанском районе Пензенской области России. Административный центр Подгорненского сельсовета.

История
В 1960 году указом Президиума Верховного Совета РСФСР село Свинуха переименовано в Подгорное.

Население

Примечания

Населённые пункты Мокшанского района


text:
Албания на конкурсе песни Евровидение участвует с 2004 года. Лучший результат Албания показала на конкурсе песни «Евровидение 2012», прошедшем в столице Азербайджана Баку. Тогда страну представляла Рона Нишлиу с песней «Suus», занявшая 5 место. Худший результат был показан в Хельсинки на «Евровидении 2007», когда Фредерик Ндоци занял 17 место в полуфинале. За 15 лет участия в конкурсе страна семь раз не проходила в финал. За всю историю Албания получила 778 баллов в финале, а в полуфинале получила 1177 баллов.

Участники
  Победитель
  Второе место
  Третье место
  Четвертое место
  Пятое место
  Последнее место
  Автоматический проход в финал
  Не прошла в финал
  Не участвовала или была дисквалифицирована
  Несостоявшееся участие

Голосование (2004—2021)

Баллы, отданные Албанией

Баллы, полученные Албанией

В 2006, 2007, 2011, 2013, 2014, 2016, 2017, 2022 Албания в финал не выходила.

Фотогалерея

Примечания

Ссылки
 Официальный сайт Конкурса песни «Евровидение»


text:
— японский футболист и тренер. Выступал за национальную сборную.

Клубная карьера
На протяжении своей футбольной карьеры выступал за клубы «Бельмаре Хирацука», «Консадоле Саппоро». После окончания средней школы он присоединился к «Фудзита Индастрис» (позже сменил название на «Бельмаре Хирацука») в 1988 году. В 1994 году в составе клуба выиграл Кубок Императора, и был включён в символическую сборную чемпионата. В следующем году команда стала обладателем Кубка обладателей кубков Азии. Однако, несмотря на успехи, Нацука покинул команду в конце сезона 1998 года из-за финансовых трудностей. Сезон 1999 года он начал в клубе лиги J2 «Консадоле Саппоро». В следующем сезоне команда одержала победу в чемпионате, что позволило ей продолжать выступления в высшем дивизионе страны — J1. Этот сезон стал последним в карьере футболиста.

Карьера в сборной
С 1994 по 1995 год сыграл за национальную сборную Японии 11 матчей, в которых забил 1 гол. Его дебютным матчем стала встреча, состоявшаяся 22 мая 1994 года против Австралии. На протяжении этого года Нацука выходил на поле в каждом матче национальной команды, в том числе на Азиатских играх. Также участвовал в Кубке короля Фахда 1995 года.

Достижения

Командные
«Бельмаре Хирацука»
 Обладатель Кубка Императора; 1994

Индивидуальные
 Включён в символическую сборную Джей-лиги: 1994

Статистика

В клубе

В сборной

 Голы за национальную сборную

Примечания

Ссылки
 Japan National Football Team Database

Футболисты Японии
Игроки сборной Японии по футболу
Игроки ФК «Хоккайдо Консадоле Саппоро»
Игроки ФК «Сёнан Бельмаре»
Футбольные тренеры Японии
Тренеры ФК «Хоккайдо Консадоле Саппоро»
Тренеры ФК «Ренофа Ямагути»


text:
Antoine Deparcieux (28 October 17032 September 1768) was a French mathematician.
He was born at Clessous in the Portes, department of Gard. He attended the school of Saint Florent for 10 years while working on his family farm. In 1725, his desire for learning took him to Lyon, where he studied at a Jesuit school for five years. Then, in 1730, he went to Paris to increase his knowledge of mathematics and physics. He made a living by manufacturing sundials.

In 1746, he became a member of the Academy of Sciences, and in about 1765 was named Censeur Royal. He was also librarian at the University of Strasbourg, and member of the Academy of Sciences of Paris, Montpellier, Lyon, Amiens, Metz, Berlin, and Stockholm.

Accomplishments

Among his constructions were:
 A machine to raise water at Crécy castle
 A pump for castle of Arnouville
 A press for the production of tobacco

He also published many works, including:
 Traité de trigonométrie rectiligne et sphérique (1738), approved by the Academy of Sciences
 Nouveau traité de trigonométrie, (avec table des sinus et logarithmes) (1740)
 Traité complet de Gnomonique (1741)
 Essai sur les probabilités de la durée de la vie humaine (1746) ("Essay on the probabilities of the human lifespan"), which is the work for which he is best known
 Mémoire sur la courbure des ondes (1747)

In 1758, Deparcieux was elected a foreign member of the Royal Swedish Academy of Sciences.

See also
Life annuity

References

External links

18th-century French mathematicians
Members of the French Academy of Sciences
Members of the Royal Swedish Academy of Sciences
1703 births
1768 deaths


text:
Epaphiopsis lamellata is een keversoort uit de familie van de loopkevers (Carabidae). De wetenschappelijke naam van de soort is voor het eerst geldig gepubliceerd in 1997 door Ueno et Yu.

lamellata


text:
Synagris hoplopoides är en stekelart som beskrevs av Schulthess 1923. Synagris hoplopoides ingår i släktet Synagris och familjen Eumenidae. Inga underarter finns listade i Catalogue of Life.

Källor

Steklar
hoplopoides


text:
Ramjerd Rural District () may refer to:
 Ramjerd 1 Rural District
 Ramjerd 2 Rural District


text:
Тріщини, () — незалежна драма, за участі Еви Грін, Джуно Темпл, Марії Вальверде та Імоджен Путс, яка вийшла театрально у Великій Британії та Ірландії 4 грудня 2009 року. У США драма вийшла 18 березня 2011 року, завдяки IFC Films та була представлена публіці на каналі Showtime в кінці 2011 року.

Більшу частину фільму було знято у графстві Віклоу.

Сюжет
Події відбуваються елітному Британському інтернаті з суворим режимом у 1930-х роках. Історія зосереджена на кліці дівчат, які ідеалізують свою загадкову інструкторку по стрибках у воду міс Джі (Ґрін). Міс Джі була студенткою цього ж інтернату, де й працює. Ді Редфілд (Темпл) схиблена на міс Джі, є її стабільною улюбленицею і лідером своєї групи. Та коли до школи прибуває нова іспанська учениця Фіамма Коронна (Вальверде), міс Джі концентрує свою увагу на ній. Саме тоді утворюється певний трикутник: міс Джі стає одержимою Фіаммою, Фіамма збентежена міс Джі, а також відкрито відчуває огиду до її лицемірства і обману (адже міс Джі стверджує «своїм дівчаткам», що вона подорожувала світом), а Ді страшенно ревнує і перетворює життя Фіамми на пекло.

Та пізніше дівчата роблять перші кроки, щоб здружитись. Під час вечірки у гуртожитку усі дівчата напились і Фіамма знепритомніла. Міс Джі забирає Фіамму до своєї кімнати, де починає її цілувати і придавати її сексуальному насильству, в той час коли Фіамма лежить без свідомості. Ді спостерігає за цим через привідкриті двері кімнати, а потім тікає.

Наступного ранку Фіамма почувається засмученою, міс Джі також. Ді розповідає дівчатам, що Фіамма спокусила міс Джі. Фіамма пригрозила розповісти про чіпляння іншим вчителям, тоді міс Джі, налякана, усвідомлює, що це буде кінцем її кар'єри. Вона починає маніпулювати прихильністю Ді до неї, і каже, що Фіамма почне брехати про її чіпляння до неї, і спланує так, щоб міс Джі вигнали зі школи. Звісно ж, Ді не дозволить, щоб це трапилось і починає з іншими дівчатами допитувати Фіамму, яка намагається пояснити і розказати правду. Вона тікає у ліс, та дівчата наздоганяють її, і під керівництвом Ді починають бити її кулаками і палицями. У Фіамми починається напад астми. Налякані дівчата перестають її бити і поспішають по допомогу. Ді в той час, біжить до міс Джі, яка спостерігала за цим побоїщем і не спробувала зупинити це. Вона просить дівчат побігти за допомогою до вчителів, а натомість, її залишити з Фіаммою.

У лісі, міс Джі відмовляється дати інгалятор Фіаммі, і спостерігає, як вона помирає. В той самий час прибігає Ді, яка бачить як міс Джі ставить інгалятор у вже нерухому руку Фіамми, і усвідомлює правду.

Пізніше, Ді розповідає дівчатам усю правду і вони об'єднуються проти міс Джі. З часом її звільняють від обов'язків вчителя.
У кінцевій сцені, Ді покидає школу, щоб досліджувати світ, про що Фіамма і міс Джі завжди розповідали. Міс Джі, звільнена зі школи, їде у місцеве село, де знаходить маленьку кімнатку, в якій буде жити і закриється від усього світу. У сцені глядач може краще зрозуміти складну особистість міс Джі, коли на стіл біля ліжка вона кладе спочатку одну свою річ, потім швидко забирає її і кладе на те місце іншу. Потім вона рахує речі, щоб впевнитись, що їх там лише п'ять. Ось тут глядач згадує, що коли Фіамма прибула до школи, у кімнату гуртожитку, Ді розказала їй про правило п'яти речей. Тепер глядачі усвідомлюють, що міс Джі була такою ж жертвою організаційного уставу, в якому вона виросла (напевне вона була як і багато інших дівчат покинутою і забутою своєю сім'єю), як і Фіамма була її жертвою.

У ролях
 Ева Грін — міс Джі
 Джуно Темпл — Ді Редфілд
 Марія Вальверде — Фіамма Коронна
 Імоджен Путс — Поппі
 Еллі Нан — Лілі
 Адель МакКен — Лорель
 Зойї Керол — Роузі
 Клемі Диґдейл — Фаззі
 Шінейд Кьюсак — міс Нівен
 Дайрдр Донеллі — міс Лессі

Посилання

Примітки

фільми 2009
Фільми-драми Великої Британії
Фільми англійською мовою
Незалежні фільми Великої Британії
Фільми Джордана Скотта
Фільми на лесбійську тематику


text:
Eva-Maria Fitze (* 10. Mai 1982 in Dachau) ist eine ehemalige deutsche Eiskunstläuferin, die im Einzellauf und im Paarlauf startete.

Biografie
Eva-Maria Fitze begann im Alter von sieben Jahren beim ERC München als Einzelläuferin. Im Jahr 1997 gewann die damals 14-Jährige mit ihrer Trainerin Karin Gaiser in Abwesenheit der erkrankten Tanja Szewczenko die deutschen Meisterschaften und wurde damit die bis dahin jüngste nationale Titelträgerin. In derselben Saison errang sie ihren größten Erfolg als Einzelläuferin mit dem siebten Platz bei den Europameisterschaften. Dennoch wurde sie 1998 vom nationalen Verband nicht für die Olympischen Winterspiele von Nagano nominiert.

Eva-Maria Fitze erkrankte in der Folge an Bulimie. Die Krankheit verlief so schwer, dass sie sich 1999 ganz vom Eiskunstlaufen zurückzog und einer mehrmonatigen Therapie in einer betreuten Wohngemeinschaft unterziehen musste. Fitze machte ihre Erkrankung öffentlich und löste damit eine Diskussion über die gesundheitlichen Risiken von Essstörungen bei Leistungssportlern aus.

Nach überstandener Krankheit versuchte Eva-Maria Fitze ab September 2000 unter den Trainerinnen Steffi Ruttkies und Karin Stephan in München ein Comeback als Einzelläuferin, konnte sich aber in der folgenden olympischen Saison nicht für die Winterspiele von Salt Lake City qualifizieren.

Fitze wechselte daraufhin zum Paarlaufen nach Chemnitz zu ihrem Partner Rico Rex, mit dem sie 2003 auf Anhieb ihren ersten deutschen Paarlauftitel holte. Das Paar wurde bis Dezember 2005 von Ingo Steuer trainiert, danach von Monika Scheibe. Fitze/Rex beendeten nach dem 15. Platz bei den Olympischen Winterspielen 2006 in Turin ihre Eislaufkarriere.

Eva-Maria Fitze ist eine der wenigen deutschen Eiskunstläuferinnen, die sowohl im Einzel- als auch im Paarlauf einen nationalen Titel erringen konnten. Dies schafften vor ihr nur Maxi Herber und in der DDR Heidemarie Steiner. Sie war Sportsoldatin der Bundeswehr.

Eva-Maria Fitze lief 2006/2007 (Navigator of the Seas) sowie 2011/2012 (Freedom of the Seas) für
Royal Caribbean International erfolgreich Eisshows.

Fitze absolvierte 2007 eine Ausbildung zur Sport und Fitnesskauffrau. Bis 2011 bildete Fitze sich im Bereich Fitness, Wellness und alternative Medizin auf einer Heilpraktikerschule weiter. Die zusätzliche Begeisterung zur Hotellerie entstand über Nebentätigkeiten im Explorations- sowie Guestrelationsbereich der Freedom of the Seas (Royal Caribbean International), infolgedessen betätigte sich Fitze zunächst als Spa-Rezeptionistin in einem Fünfsternehotel in München.

Von 2013 bis 2014 unterstützte Eva-Maria Fitze im Robinson Club Agadir als Group-Fitness Trainerin das WellFit-Team. Von 2014 bis 2015 leitete Fitze den WellFitbereich als Fachleitung WellFit. Seit 2015 ist Eva-Maria Fitze Group-Fitness Trainerin im Robinson WellFit in Rosenheim. In der Sommersaison unterstützt Fitze als Personaltrainer und Group-Fitnesstrainerin den Robinson Club Nobilis.

Eva-Maria Fitze arbeitet zurzeit als Personaltrainer und Mentalcoach.

Erfolge/Ergebnisse

Legende: * Paarlauf mit Rico Rex; J = Junioren; KP = Platzierung nach Kurzprogramm; WD = zurückgezogen

Weblinks

 Fotopage in der Eiskunstlauf-Ecke

Einzelnachweise

Eiskunstläufer (Deutschland)
Deutscher Meister (Eiskunstlauf)
Olympiateilnehmer (Deutschland)
Sportsoldat (Bundeswehr)
Sportler (München)
Sportler (Chemnitz)
Deutscher
Geboren 1982
Frau
Teilnehmer der Olympischen Winterspiele 2006


text:
Nightswimming è un brano della band statunitense R.E.M.. La canzone è il quinto singolo estratto dall'ottavo album della band Automatic for the People (1992).

È stato pubblicato su 7" con retro una versione live di  Losing My Religion registrata al Mountain Stage il 28 aprile 1991 ed in formato 12" con in aggiunta 3 brani diversi registrato live lo stesso giorno.

Tracce

7" Single
 Nightswimming – 4:16
 Losing My Religion (live) - 4:55

12" e CD Maxi-Single
 Nightswimming – 4:16
 World Leader Pretend (live) – 5:16
 Belong (live) – 4:40
 Low (live) – 4:59

Classifiche

Note

Collegamenti esterni


text:
Ommatius impeditus är en tvåvingeart som beskrevs av Wulp 1872. Ommatius impeditus ingår i släktet Ommatius och familjen rovflugor. Inga underarter finns listade i Catalogue of Life.

Källor

Rovflugor
impeditus


text:
Vueltas ist die Pluralform von Vuelta

Als geographisches Objekt zählt Las Vueltas in El Salvador


text:
Willem Riphagen (Batavia (Nederlands-Indië), 1 januari 1919 – 13 juli 1994) was een Nederlands jurist die ruim dertig jaar lang de juridisch adviseur van het Ministerie van Buitenlandse Zaken was.

Levensloop
Riphagen werd geboren in Batavia, toentertijd een Nederlandse kolonie, en studeerde rechtsgeleerdheid aan de Universiteit van Amsterdam bij onder anderen George van den Bergh. Zijn studie bevatte als enige internationaalrechtelijke deel een keuzevak internationaal privaatrecht. Na zijn afstuderen op 21-jarige leeftijd werd hij in 1942, dus tijdens de Duitse bezetting, ambtenaar bij het Ministerie van Binnenlandse Zaken. Vijf jaar later, na de oorlog, stapte hij over naar Buitenlandse Zaken, waar hij de assistent werd van de nieuwe benoemde juridisch adviseur, prof. mr. J.P.A. François. Hij was onder andere nauw betrokken bij de onderhandelingen over de onafhankelijkheid van Indonesië.

In 1954 volgde Riphagen zijn chef François op als juridisch adviseur van het ministerie. In die hoedanigheid vertegenwoordigde hij Nederland in een aantal zaken voor het Internationaal Gerechtshof, te weten Guardianship of Infants (Nederland/Zweden) (1958), Sovereignty over Certain Frontier Land (België/Nederland) (1959) en de North Sea Continental Shelf Cases (Duitsland/Nederland en Denemarken) (1969). Ook was hij ad hoc rechter in de Barcelona Traction-zaak (1970). In zijn hoedanigheid van juridisch adviseur was Riphagen leider van de Nederlandse delegatie bij verscheidene belangrijke internationale conferenties, waaronder in het bijzonder alle drie de conferenties die zouden leiden tot het VN-Zeerechtverdrag — Riphagen was als een van de weinigen aanwezig bij UNCLOS I, II én III. Hij was ook twee termijnen lid van de Commissie voor Internationaal Recht (ILC) van de Verenigde Naties van 1977 tot 1985 en schreef daar als rapporteur enkele rapporten over het onderwerp van de staatsaansprakelijkheid; hij volgde als rapporteur Roberto Ago op. Op 18 februari 1955 hield Riphagen aan de Universiteit Leiden een lezing getiteld De juridische structuur der Europese Gemeenschap voor Kolen en Staal, waarin hij stelling nam inzake de juridische kwalificatie van de EGKS en stelde dat die organisatie niet radicaal anders was dan andere: er was volgens hem geen sprake van een overdracht van soevereiniteit door de staten. De lezing (later uitgegeven als een klein boek) was een van de eerste Nederlandstalige werken waarin deze vraag expliciet werd besproken.

In 1960 werd Riphagen, andermaal als opvolger van François, hoogleraar aan de Nederlandse Handelshogeschool Rotterdam. Na zijn emeritaat was hij nog betrokken bij het opzetten van de internationaalrechtelijke opleiding aan de Open Universiteit. Bij zijn afscheid als hoogleraar werd hem een liber amicorum aangeboden getiteld Realism in Law-Making.

Nederlands ambtenaar
Nederlands rechtsgeleerde
Hoogleraar aan de Erasmus Universiteit Rotterdam
Lid van de Commissie voor Internationaal Recht


text:
This is a list the fourteen departments of El Salvador by Human Development Index.

Departments

References

Society of El Salvador
El Salvador
Human Development Index


text:
Die Pazifische Sumpfspitzmaus (Sorex bendirii) ist eine im Westen Nordamerikas verbreitete Art der Gattung Rotzahnspitzmäuse. Sie wurde zeitweilig in der eigenen Gattung Atophyrax gelistet.

Merkmale
Diese Spitzmaus erreicht eine durchschnittliche Gesamtlänge von 156 mm, inklusive eines etwa 70 mm langen Schwanzes. Das Gewicht liegt bei 15 g. Die Art hat oberseits ein schwarzes Fell, während die Unterseite leicht heller ist. Die Population auf der Olympic-Halbinsel im US-amerikanischen Bundesstaat Washington ist unterseits weiß. An den Zehen der Hinterfüße befindet sich ein undeutlicher Saum aus borstigen Haaren. Die Pazifische Sumpfspitzmaus unterscheidet sich durch abweichende Merkmale der Zähne und des Schädels von der Amerikanischen Wasserspitzmaus.

Verbreitung
Das Verbreitungsgebiet reicht vom südwestlichen British Columbia in Kanada bis in den Nordwesten Kaliforniens. Die Art lebt im Flach- und Hügelland bis 800 Meter Höhe. Sie hält sich in Sümpfen und anderen feuchten Landschaften im Umfeld von Wasserstellen auf.

Lebensweise
Die Exemplare halten keine Winterruhe und ernähren sich von Insekten und weiteren kleinen wirbellosen Tieren. Diese werden an Land oder im Wasser gefangen. Je nach Population findet die Fortpflanzung zwischen Januar und August statt mit der größten Anzahl von Nachkommen im März. Nach einer Trächtigkeit von etwa drei Wochen kommen drei oder vier Neugeborene vor. Männchen können sich erst nach dem ersten Winter paaren. Die Pazifische Sumpfspitzmaus überlebt allgemein nur einen Winter. Sie kann 3 bis 5 Sekunden auf der Wasseroberfläche rennen.

Gefährdung
Die Population in Kanada ist durch Städtebau und Umwandlung der Landschaft in Felder bedroht. Die weite Verbreitung lässt vermuten, dass die Gesamtpopulation groß ist, obwohl die Art nie häufig auftritt. Die IUCN listet sie Pazifische Sumpfspitzmaus als nicht gefährdet (least concern).

Einzelnachweise

Rotzahnspitzmäuse


text:
Lysimachia fordiana är en viveväxtart som beskrevs av Daniel Oliver. Lysimachia fordiana ingår i släktet lysingar, och familjen viveväxter. Inga underarter finns listade i Catalogue of Life.

Källor

Lysingar
fordiana