Examples of using Annotator in English and their translations into Portuguese
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This does not only happen with Annotator 2.
Annotator 2, however, also writes about fasting, sin and the end of the world.
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In cinema he works as with annotator, editor and director.
The permanent dental caries experience was investigated by six teams, which were formed by a dental surgeon and an annotator.
Therefore, even in Han dynasty, the annotator did not know She meant Ci or Xiu.
The fact that Annotator 2 only mentioned the prognoses of a few days only shows that he had access to limited data, possibly the ones that were registered in the memory of populations.
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The two main ones are Annotator 1 and Annotator 2, because they wrote the most important and extensive notes.
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The first one, Xiuhpohualli, was annotated by three individuals: Annotator 2, who was the primary commentator, while Annotator 1 and Annotator 6 may be considered as secondary ones.
Also for Quiñones Keber, the person who had made the primary annotations of Tonalpohualli,that is, Annotator 3, seems to have been a native.
As to Tonalpohualli,the translation was attributed mainly to Annotator 1, Pedro de los Ríos, and Annotator 3, the primary glossator of the second section of the codex.
Pedro de los Ríos, Annotator 1, who seems to have worked together with Annotator 2 in the sections of Xiuhpohualli and Tonalpohualli, also described many elements of his personal experiences or facts related to the Spanish people in different areas of New Spain.
As observed, the only texts that could be connected to a specific individual were the ones by Annotator 1, attributed to the Dominican friar, Pedro de los Ríos.
In most of the second section of the codex, Annotator 3 provides some data concerning the accomplishments and attributes of the gods, but, in the last Trecenas, he is limited to the identification of the patron god only.
For instance, in Xiuhpohualli, Ríos relates the"feast of all gods", in vey pachtli,similar to the Catholic"feast of all saints", and Annotator 2 writes about the panquetzaliztli feast, which describes a ceremony that is associated with communion.
This evidence, associated with the similarity between the two manuscripts and with the reference to the name of Ríos as the compiler of Codex Vaticanus A, besides more information found in the texts of Telleriano Remensis that are attributed to him, show that Telleriano might have been compiled or, at least, changed, by this friar,so he was probably one of its annotators named in this paper as Annotator 1.
In the second section, Tonalpohualli,there were eight people: Annotator 3, was the primary commentator, while Annotators 1, 2, 5, 6, 7, 8 and 9 made several types of inclusions.
Annotator 2, for instance, who wrote long texts in Xiuhpohualli and Tonalpohualli and proved to be a religious man possibly Dominican, due to his knowledge about the places where there were units of this order explained that the festivity of the"month" vey tecuilvitl was the one the indigenous people were preparing at the time of the killing, which triggered the episode Noche Triste Sad Night, in Mexico Tenochtitlan.
The samples were transcribed and coded by the examiners using ELAN software EUDICO Linguistic Annotator, an annotation tool created at Max Planck Institute for Psycholinguistics http://www. lat-mpi. eu/tools/elan.
Therefore, considering only the texts attributed to Annotator 3, the primaries of the second section and the primaries of the beginning of the Historical Annals, we see that it is hard to sustain the hypothesis that it is an indigenous person who was the author of the words in náhuatl… Besides, there are several indications in the text that lead us to believe it is a friar, possibly from the same order of Pedro de los Ríos.
Descriptive statistics was generated through the application of the software ELAN EUDICO Linguistic Annotator, an annotation tool that enables the creation, editing, viewing, and search of annotations for video and audio data.
As to Annotator 2, he also demonstrated to know a little about the rites and religious costumes, when he explained the reason why natives left offerings to the dead in mic caylhuitl according to him, so that they could stand the difficult journey to the place where the souls rest, in the last level of Mictlan, or when he mentioned that they swept their houses and paths in ochpaniztli, or even when they made gladiator sacrifices of warriors in panquetzaliztli, among others.
About these data concerning the rituals and prognoses,it is interesting to mention that we think they were open to the public, because both Annotator 2 and the other commentators refer to, in the case of Tonalpohualli, simple aspects of the predictions, which common people should know about, as they usually consulted with fortune tellers or tonalpouhque, especially when children were born so that their fortunes could be read.
For instance, he completed the description provided by Annotator 2, while describing about the way mixtecas and zapotecas buried their dead, adding the mexicas, which, according to him, was inherited from the otomis.