당신은 주제를 찾고 있습니까 “pan roman zatrudnia 52 osoby – TIN MỚI 19/08/2022 BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA…“? 다음 카테고리의 웹사이트 https://ppa.charoenmotorcycles.com 에서 귀하의 모든 질문에 답변해 드립니다: ppa.charoenmotorcycles.com/blog. 바로 아래에서 답을 찾을 수 있습니다. 작성자 TIN TỨC HOA KỲ 이(가) 작성한 기사에는 조회수 10,275회 및 좋아요 315개 개의 좋아요가 있습니다.
pan roman zatrudnia 52 osoby 주제에 대한 동영상 보기
여기에서 이 주제에 대한 비디오를 시청하십시오. 주의 깊게 살펴보고 읽고 있는 내용에 대한 피드백을 제공하세요!
d여기에서 TIN MỚI 19/08/2022 BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA… – pan roman zatrudnia 52 osoby 주제에 대한 세부정보를 참조하세요
BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA…
pan roman zatrudnia 52 osoby 주제에 대한 자세한 내용은 여기를 참조하세요.
Zadanie 1: Elementarz odkrywców. Matematyka. 3 klasa część 2
52 – 12 = 40. Teraz dzielimy to na pół i dowiemy się, ile kobiet pracuje u pana Romana: 40 : 2 = 20. Mężczyzn pracuje o 12 więcej, czyli: 20 + 12 = 32.
Source: odrabiamy.pl
Date Published: 12/12/2022
View: 6105
Pan (god) – Wikipedia
In ancient Greek religion and mythology, Pan is the god of the wild, shepherds and flocks, … In Roman religion and myth, Pan’s counterpart was Faunus, a nature god …
Source: en.wikipedia.org
Date Published: 1/19/2021
View: 2225
Pan | Greek god – Encyclopedia Britannica
Pan, in Greek mythology, a fertility deity, more or less bestial in form. He was associated by the Romans with Faunus.
Source: www.britannica.com
Date Published: 6/5/2022
View: 111
주제와 관련된 이미지 pan roman zatrudnia 52 osoby
주제와 관련된 더 많은 사진을 참조하십시오 TIN MỚI 19/08/2022 BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA…. 댓글에서 더 많은 관련 이미지를 보거나 필요한 경우 더 많은 관련 기사를 볼 수 있습니다.
주제에 대한 기사 평가 pan roman zatrudnia 52 osoby
- Author: TIN TỨC HOA KỲ
- Views: 조회수 10,275회
- Likes: 좋아요 315개
- Date Published: 2022. 8. 18.
- Video Url link: https://www.youtube.com/watch?v=-4XndqpxcuY
Pan (god)
Ancient Greek god of the wilds, shepherds, and flocks
In ancient Greek religion and mythology, Pan ( ;[2] Ancient Greek: Πάν, romanized: Pán) is the god of the wild, shepherds and flocks, rustic music and impromptus, and companion of the nymphs.[3] He has the hindquarters, legs, and horns of a goat, in the same manner as a faun or satyr. With his homeland in rustic Arcadia, he is also recognized as the god of fields, groves, wooded glens and often affiliated with sex; because of this, Pan is connected to fertility and the season of spring.[4]
In Roman religion and myth, Pan’s counterpart was Faunus, a nature god who was the father of Bona Dea, sometimes identified as Fauna; he was also closely associated with Sylvanus, due to their similar relationships with woodlands. In the 18th and 19th centuries, Pan became a significant figure in the Romantic movement of western Europe and also in the 20th-century Neopagan movement.[5]
Origins [ edit ]
Many modern scholars consider Pan to be derived from the reconstructed Proto-Indo-European god *Péh₂usōn, whom they believe to have been an important pastoral deity[6] (*Péh₂usōn shares an origin with the modern English word “pasture”).[7] The Rigvedic god Pushan is believed to be a cognate of Pan. The connection between Pan and Pushan was first identified in 1924 by the German scholar Hermann Collitz.[8][9] The familiar form of the name Pan is contracted from earlier Πάων, derived from the root *peh₂- (guard, watch over).[10] According to Edwin L. Brown, the name Pan is probably a cognate with the Greek word ὀπάων “companion”.[11]
In his earliest appearance in literature, Pindar’s Pythian Ode iii. 78, Pan is associated with a mother goddess, perhaps Rhea or Cybele; Pindar refers to maidens worshipping Cybele and Pan near the poet’s house in Boeotia.[12]
Worship [ edit ]
The worship of Pan began in Arcadia which was always the principal seat of his worship. Arcadia was a district of mountain people, culturally separated from other Greeks. Arcadian hunters used to scourge the statue of the god if they had been disappointed in the chase.[13]
Being a rustic god, Pan was not worshipped in temples or other built edifices, but in natural settings, usually caves or grottoes such as the one on the north slope of the Acropolis of Athens. These are often referred to as the Cave of Pan. The only exceptions are the Temple of Pan on the Neda River gorge in the southwestern Peloponnese – the ruins of which survive to this day – and the Temple of Pan at Apollonopolis Magna in ancient Egypt.[14] In the 4th century BC Pan was depicted on the coinage of Pantikapaion.[15]
Parentage [ edit ] [16] Pan illustrated in the Flemish magazine “Regenboog”. Draft for the woodcut “Pan” of Jozef Cantré . Published in 1918.
The parentage of Pan is unclear;[17] generally he is the son of Hermes and a wood nymph, either Dryope or Penelope of Mantineia in Arcadia.[18][19][20][21] In some early sources such as Pindar, his father is Apollo and mother Penelope.[22] Apollodorus records two distinct divinities named Pan; one who was the son of Hermes and Penelope, and the other who had Zeus and a nymph named Hybris for his parents, and was the mentor of Apollo.[23] Pausanias records the story that Penelope had in fact been unfaithful to her husband, who banished her to Mantineia upon his return.[24] Other sources (Duris of Samos; the Vergilian commentator Servius) report that Penelope slept with all 108 suitors in Odysseus’ absence, and gave birth to Pan as a result.[25] According to Robert Graves, his mother was called Oeneis, a nymph who consorted with Hermes.[26]
This myth reflects the folk etymology that equates Pan’s name (Πάν) with the Greek word for “all” (πᾶν).[27]
In the mystery cults of the highly syncretic Hellenistic era,[28] Pan is made cognate with Phanes/Protogonos, Zeus, Dionysus and Eros.[29]
Accounts of Pan’s genealogy are so varied that it must lie buried deep in mythic time. Like other nature spirits, Pan appears to be older than the Olympians, if it is true that he gave Artemis her hunting dogs and taught the secret of prophecy to Apollo. Pan might be multiplied as the Pans (Burkert 1985, III.3.2; Ruck and Staples, 1994, p. 132[30]) or the Paniskoi. Kerenyi (p. 174) notes from scholia that Aeschylus in Rhesus distinguished between two Pans, one the son of Zeus and twin of Arcas, and one a son of Cronus. “In the retinue of Dionysos, or in depictions of wild landscapes, there appeared not only a great Pan, but also little Pans, Paniskoi, who played the same part as the Satyrs”.
Herodotus wrote that according to Egyptian chronology, Pan was the most ancient of the gods; but according to the version in which Pan was the son of Hermes and Penelope, he was born only eight hundred years before Herodotus, and thus after the Trojan war.[i] Herodotus concluded that that would be when the Greeks first learnt the name of Pan.[31]
Mythology [ edit ]
Battle with Typhon [ edit ]
The goat-god Aegipan was nurtured by Amalthea with the infant Zeus in Crete. In Zeus’ battle with Typhon, Aegipan and Hermes stole back Zeus’ “sinews” that Typhon had hidden away in the Corycian Cave.[32] Pan aided his foster-brother in the battle with the Titans by letting out a horrible screech and scattering them in terror. According to some traditions, Aegipan was the son of Pan, rather than his father.
Nymphs [ edit ]
Representations of Pan on 4th-century BC gold and silver Pantikapaion coins.
One of the famous myths of Pan involves the origin of his pan flute, fashioned from lengths of hollow reed. Syrinx was a lovely wood-nymph of Arcadia, daughter of Ladon, the river-god. As she was returning from the hunt one day, Pan met her. To escape from his importunities, the fair nymph ran away and didn’t stop to hear his compliments. He pursued from Mount Lycaeum until she came to her sisters who immediately changed her into a reed. When the air blew through the reeds, it produced a plaintive melody. The god, still infatuated, took some of the reeds, because he could not identify which reed she became, and cut seven pieces (or according to some versions, nine), joined them side by side in gradually decreasing lengths, and formed the musical instrument bearing the name of his beloved Syrinx. Henceforth, Pan was seldom seen without it.
Echo was a nymph who was a great singer and dancer and scorned the love of any man. This angered Pan, a lecherous god, and he instructed his followers to kill her. Echo was torn to pieces and spread all over Earth. The goddess of the Earth, Gaia, received the pieces of Echo, whose voice remains repeating the last words of others. In some versions, Echo and Pan had two children: Iambe and Iynx. In other versions, Pan had fallen in love with Echo, but she scorned the love of any man but was enraptured by Narcissus. As Echo was cursed by Hera to only be able to repeat words that had been said by someone else, she could not speak for herself. She followed Narcissus to a pool, where he fell in love with his own reflection and changed into a narcissus flower. Echo wasted away, but her voice could still be heard in caves and other such similar places.
Pan also loved a nymph named Pitys, who was turned into a pine tree to escape him.
Panic [ edit ]
Disturbed in his secluded afternoon naps, Pan’s angry shout inspired panic (panikon deima) in lonely places.[33][34] Following the Titans’ assault on Olympus, Pan claimed credit for the victory of the gods because he had frightened the attackers. In the Battle of Marathon (490 BC), it is said that Pan favored the Athenians and so inspired panic in the hearts of their enemies, the Persians.[35]
Erotic aspects [ edit ]
Pan is famous for his sexual prowess and is often depicted with a phallus. Diogenes of Sinope, speaking in jest, related a myth of Pan learning masturbation from his father, Hermes, and teaching the habit to shepherds.[36]
There was a legend that Pan seduced the moon goddess Selene, deceiving her with a sheep’s fleece.[37]
Women who had had sexual relations with several men were referred to as “Pan girls.”[38]
Music [ edit ]
“Sweet, piercing sweet was the music of Pan’s pipe” reads the caption on this depiction of Pan (by Walter Crane
In two late Roman sources, Hyginus[39] and Ovid,[40] Pan is substituted for the satyr Marsyas in the theme of a musical competition (agon), and the punishment by flaying is omitted.
Pan once had the audacity to compare his music with that of Apollo, and to challenge Apollo, the god of the lyre, to a trial of skill. Tmolus, the mountain-god, was chosen to umpire. Pan blew on his pipes and gave great satisfaction with his rustic melody to himself and to his faithful follower, Midas, who happened to be present. Then Apollo struck the strings of his lyre. Tmolus at once awarded the victory to Apollo, and all but Midas agreed with the judgment. Midas dissented and questioned the justice of the award. Apollo would not suffer such a depraved pair of ears any longer and turned Midas’ ears into those of a donkey.[41]
Capricornus [ edit ]
The constellation Capricornus is traditionally depicted as a sea-goat, a goat with a fish’s tail (see “Goatlike” Aigaion called Briareos, one of the Hecatonchires). A myth reported as “Egyptian” in Hyginus’s Poetic Astronomy[42] (which would seem to be invented to justify a connection of Pan with Capricorn) says that when Aegipan—that is Pan in his goat-god aspect[43]—was attacked by the monster Typhon, he dived into the Nile; the parts above the water remained a goat, but those under the water transformed into a fish.
Epithets [ edit ]
Aegocerus (Ancient Greek: Αἰγόκερως, romanized: Aigókerōs, lit. ‘goat-horned’) was an epithet of Pan descriptive of his figure with the horns of a goat.[44]
All of the Pans [ edit ]
Pan could be multiplied into a swarm of Pans, and even be given individual names, as in Nonnus’ Dionysiaca, where the god Pan had twelve sons that helped Dionysus in his war against the Indians. Their names were Kelaineus, Argennon, Aigikoros, Eugeneios, Omester, Daphoenus, Phobos, Philamnos, Xanthos, Glaukos, Argos, and Phorbas.
Two other Pans were Agreus and Nomios. Both were the sons of Hermes, Agreus’ mother being the nymph Sose, a prophetess: he inherited his mother’s gift of prophecy, and was also a skilled hunter. Nomios’ mother was Penelope (not the same as the wife of Odysseus). He was an excellent shepherd, seducer of nymphs, and musician upon the shepherd’s pipes. Most of the mythological stories about Pan are actually about Nomios, not the god Pan. Although, Agreus and Nomios could have been two different aspects of the prime Pan, reflecting his dual nature as both a wise prophet and a lustful beast.
Aegipan, literally “goat-Pan,” was a Pan who was fully goatlike, rather than half-goat and half-man. When the Olympians fled from the monstrous giant Typhoeus and hid themselves in animal form, Aegipan assumed the form of a fish-tailed goat. Later he came to the aid of Zeus in his battle with Typhoeus, by stealing back Zeus’ stolen sinews. As a reward the king of the gods placed him amongst the stars as the Constellation Capricorn. The mother of Aegipan, Aix (the goat), was perhaps associated with the constellation Capra.
Sybarios was an Italian Pan who was worshipped in the Greek colony of Sybaris in Italy. The Sybarite Pan was conceived when a Sybarite shepherd boy named Krathis copulated with a pretty she-goat amongst his herds.
“The Great God Pan is dead” [ edit ]
According to the Greek historian Plutarch (in De defectu oraculorum, “The Obsolescence of Oracles”),[45] Pan is the only Greek god who actually dies. During the reign of Tiberius (AD 14–37), the news of Pan’s death came to one Thamus, a sailor on his way to Italy by way of the Greek island of Paxi. A divine voice hailed him across the salt water, “Thamus, are you there? When you reach Palodes,[46] take care to proclaim that the great god Pan is dead.” Which Thamus did, and the news was greeted from shore with groans and laments.
Christian apologists, including Eusebius of Caesarea, have long made much of Plutarch’s story of the death of Pan. Due to the word “all” in Greek also being “pan,” a pun was made that “all demons” had perished.[47]
In Rabelais’ Fourth Book of Pantagruel (16th century), the Giant Pantagruel, after recollecting the tale as told by Plutarch, opines that the announcement was actually about the death of Jesus Christ, which did take place at about the same time (towards the end of Tiberius’ reign), noting the aptness of the name: “for he may lawfully be said in the Greek tongue to be Pan, since he is our all. For all that we are, all that we live, all that we have, all that we hope, is him, by him, from him, and in him.”[48] In this interpretation, Rabelais was following Guillaume Postel in his De orbis terrae concordia.[49]
The 19th-century visionary Anne Catherine Emmerich, in a twist echoed nowhere else, claims that the phrase “the Great Pan” was actually a demonic epithet for Jesus Christ, and that “Thamus, or Tramus” was a watchman in the port of Nicaea, who, at the time of the other spectacular events surrounding Christ’s death, was then commissioned to spread this message, which was later garbled “in repetition.”[50]
In modern times, G. K. Chesterton has repeated and amplified the significance of the “death” of Pan, suggesting that with the “death” of Pan came the advent of theology. To this effect, Chesterton claimed, “It is said truly in a sense that Pan died because Christ was born. It is almost as true in another sense that men knew that Christ was born because Pan was already dead. A void was made by the vanishing world of the whole mythology of mankind, which would have asphyxiated like a vacuum if it had not been filled with theology.”[51][52][53] It was interpreted with concurrent meanings in all four modes of medieval exegesis: literally as historical fact, and allegorically as the death of the ancient order at the coming of the new.[original research?]
In more modern times, some have suggested a possible naturalistic explanation for the myth. For example, Robert Graves (The Greek Myths) reported a suggestion that had been made by Salomon Reinach[54] and expanded by James S. Van Teslaar[55] that the sailors actually heard the excited shouts of the worshipers of Tammuz, Θαμούς πανμέγας τέθνηκε (Thamoús panmégas téthnēke, “All-great Tammuz is dead!”), and misinterpreted them as a message directed to an Egyptian sailor named ‘Thamus’: “Great Pan is Dead!” Van Teslaar explains, “[i]n its true form the phrase would have probably carried no meaning to those on board who must have been unfamiliar with the worship of Tammuz which was a transplanted, and for those parts, therefore, an exotic custom.”[56] Certainly, when Pausanias toured Greece about a century after Plutarch, he found Pan’s shrines, sacred caves and sacred mountains still very much frequented. However, a naturalistic explanation might not be needed. For example, William Hansen[57] has shown that the story is quite similar to a class of widely known tales known as Fairies Send a Message.
The cry “Great Pan is dead” has appealed to poets, such as John Milton, in his ecstatic celebration of Christian peace, On the Morning of Christ’s Nativity line 89,[58] and Elizabeth Barrett Browning.[59]
Influence [ edit ]
Revivalist imagery [ edit ]
In the late 18th century, interest in Pan revived among liberal scholars. Richard Payne Knight discussed Pan in his Discourse on the Worship of Priapus (1786) as a symbol of creation expressed through sexuality. “Pan is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element.”[60]
In the English town of Painswick in Gloucestershire, a group of 18th-century gentry, led by Benjamin Hyett, organised an annual procession dedicated to Pan, during which a statue of the deity was held aloft, and people shouted “Highgates! Highgates!” Hyett also erected temples and follies to Pan in the gardens of his house and a “Pan’s lodge”, located over Painswick Valley. The tradition died out in the 1830s, but was revived in 1885 by the new vicar, W. H. Seddon, who mistakenly believed that the festival had been ancient in origin. One of Seddon’s successors, however, was less appreciative of the pagan festival and put an end to it in 1950, when he had Pan’s statue buried.[61]
John Keats’s “Endymion” opens with a festival dedicated to Pan where a stanzaic hymn is sung in praise of him. “Keats’s account of Pan’s activities is largely drawn from the Elizabethan poets. Douglas Bush notes, ‘The goat-god, the tutelary divinity of shepherds, had long been allegorized on various levels, from Christ to “Universall Nature” (Sandys); here he becomes the symbol of the romantic imagination, of supra-mortal knowledge.'”[62]
In the late 19th century Pan became an increasingly common figure in literature and art. Patricia Merivale states that between 1890 and 1926 there was an “astonishing resurgence of interest in the Pan motif”.[63] He appears in poetry, in novels and children’s books, and is referenced in the name of the character Peter Pan.[64] In the Peter Pan stories, Peter represents a golden age of pre-civilisation in both the minds of very young children, before enculturation and education, and in the natural world outside the influence of humans. Peter Pan’s character is both charming and selfish emphasizing our cultural confusion about whether human instincts are natural and good, or uncivilised and bad. J. M. Barrie describes Peter as ‘a betwixt and between’, part animal and part human, and uses this device to explore many issues of human and animal psychology within the Peter Pan stories.[65]
He is the eponymous “Piper at the Gates of Dawn” in the seventh chapter of Kenneth Grahame’s The Wind in the Willows (1908). Grahame’s Pan, unnamed but clearly recognisable, is a powerful but secretive nature-god, protector of animals, who casts a spell of forgetfulness on all those he helps. He makes a brief appearance to help the Rat and Mole recover the Otter’s lost son Portly.
Arthur Machen’s 1894 novella The Great God Pan uses the god’s name in a simile about the whole world being revealed as it really is: “seeing the Great God Pan”. The novella is considered by many (including Stephen King) as being one of the greatest horror stories ever written.[66]
Pan entices villagers to listen to his pipes as if in a trance in Lord Dunsany’s novel The Blessing of Pan published in 1927. Although the god does not appear within the story, his energy certainly invokes the younger folk of the village to revel in the summer twilight, and the vicar of the village is the only person worried about the revival of worship for the old pagan god.
Pan is also featured as a prominent character in Tom Robbins’ Jitterbug Perfume (1984). Aeronautical engineer and occultist Jack Parsons invoked Pan before test launches at the Jet Propulsion Laboratory.
The British writer and editor Mark Beech of Egaeus Press published in 2015 the limited-edition anthology Soliloquy for Pan[67] which includes essays and poems such as “The Rebirthing of Pan” by Adrian Eckersley, “Pan’s Pipes” by Robert Louis Stevenson, “Pan with Us” by Robert Frost, and “The Death of Pan” by Lord Dunsany. Some of the detailed illustrated depictions of Pan included in the volume are by the artists Giorgio Ghisi, Sir James Thornhill, Bernard Picart, Agostino Veneziano, Vincenzo Cartari, and Giovanni Battista Tiepolo.
Identification with Satan [ edit ]
Pan’s goatish image recalls conventional faun-like depictions of Satan. The similarities between conventional representations of Pan and the Devil were observed by the occultists Aleister Crowley[68] and Anton Szandor LaVey, the latter of whom said in The Satanic Bible:
Many pleasures revered before the advent of Christianity were condemned by the new religion. It required little change-over to transform the horns and cloven hooves of Pan into a most convincing devil! Pan’s attributes could neatly be changed into charged-with-punishment sins, and so the metamorphosis was complete.[69]
Neopaganism [ edit ]
In 1933, the Egyptologist Margaret Murray published the book, The God of the Witches, in which she theorised that Pan was merely one form of a horned god who was worshipped across Europe by a witch-cult.[70] This theory influenced the Neopagan notion of the Horned God, as an archetype of male virility and sexuality. In Wicca, the archetype of the Horned God is highly important, as represented by such deities as the Celtic Cernunnos, Hindu Pashupati, and Greek Pan.
A modern account of several purported meetings with Pan is given by Robert Ogilvie Crombie in The Findhorn Garden (Harper & Row, 1975) and The Magic of Findhorn (Harper & Row, 1975). Crombie claimed to have met Pan many times at various locations in Scotland, including Edinburgh, on the island of Iona and at the Findhorn Foundation.
See also [ edit ]
Notes [ edit ]
^ Herodotus was born about 485 BC, so by his reckoning Pan would have been born around 1285—earlier than the Trojan War as estimated by most of the Greek antiquarians, and a century before the date reckoned by Eratosthenes.
References [ edit ]
Pan | Greek god
Pan, in Greek mythology, a fertility deity, more or less bestial in form. He was associated by the Romans with Faunus. Originally an Arcadian deity, his name is a Doric contraction of paon (“pasturer”) but was commonly supposed in antiquity to be connected with pan (“all”). His father was usually said to be Hermes, but a comic invention held that he was the product of an orgy of Odysseus’s wife Penelope with her many suitors. Plutarch wrote that during the reign of Tiberius the crew of a ship sailing near Greece heard a voice calling out “The great Pan is dead.” Christians took this episode to be simultaneous with the death of Christ.
Pan was generally represented as a vigorous and lustful figure having the horns, legs, and ears of a goat; in later art the human parts of his form were much more emphasized. He haunted the high hills, and his chief concern was with flocks and herds, not with agriculture; hence he can make humans, like cattle, stampede in “panic” terror. Like a shepherd, he was a piper and he rested at noon. Pan was insignificant in literature, aside from Hellenistic bucolic, but he was a very common subject in ancient art. His rough figure was antithetical to, for example, that of Apollo, who represented culture and sophistication.
키워드에 대한 정보 pan roman zatrudnia 52 osoby
다음은 Bing에서 pan roman zatrudnia 52 osoby 주제에 대한 검색 결과입니다. 필요한 경우 더 읽을 수 있습니다.
이 기사는 인터넷의 다양한 출처에서 편집되었습니다. 이 기사가 유용했기를 바랍니다. 이 기사가 유용하다고 생각되면 공유하십시오. 매우 감사합니다!
사람들이 주제에 대해 자주 검색하는 키워드 TIN MỚI 19/08/2022 BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA…
- tin mới
- tin hoa kỳ
- tin mới hoa kỳ
- tin tức hoa kỳ
- thời sự hoa kỳ
- chính trị hoa kỳ
- dương đại hải
- duong dai hai moi nhat
- sonia ohlala
- tran maico
- tran maicousa
- tin tức
- tin tức thời sự
- tin 24h
- tin tức biển đông
- fbnc
- fbnc vienam
TIN #MỚI #19/08/2022 #BREAKING #NEWS #TRIỆU #DÂN #MỸ #NỔI #GIẬN, #TT #TRUMP #CẢNHBÁO #ĐIỀU #KHỦNGKHIẾP #SẮP #XẢY #RA…
YouTube에서 pan roman zatrudnia 52 osoby 주제의 다른 동영상 보기
주제에 대한 기사를 시청해 주셔서 감사합니다 TIN MỚI 19/08/2022 BREAKING NEWS TRIỆU DÂN MỸ NỔI GIẬN, TT TRUMP CẢNHBÁO ĐIỀU KHỦNGKHIẾP SẮP XẢY RA… | pan roman zatrudnia 52 osoby, 이 기사가 유용하다고 생각되면 공유하십시오, 매우 감사합니다.
