Adam of Bremen (also: Adamus Bremensis) was a German medieval chronicler. He lived and worked in the second half of the eleventh century. He is most famous for his chronicle Gesta Hammaburgensis Ecclesiae Pontificum (Deeds of Bishops of the Hamburg Church).

Background[link]

Little is known of his life other than hints from his own chronicles. He is believed to have come from Meissen (Latin Misnia) in Saxony.^{[citation needed]} The dates of his birth and death are uncertain, but he was probably born before 1050 and died on 12 October of an unknown year (Possibly 1081, latest 1085). From his chronicles it is apparent that he was familiar with a number of authors. The honorary name of Magister Adam shows that he had passed through all the stages of a higher education. It is probable that he was taught at the Magdeburger Domschule.

In 1066 or 1067 he was invited by archbishop Adalbert of Hamburg to join the Church of Bremen^{[citation needed]}, since Adalbert believed he would improve the literary reputation of the diocese. Adam was accepted among the capitulars of Bremen, and by 1069 he appeared as director of the cathedral's school.^{[citation needed]} Soon thereafter he began to write the history of Bremen/Hamburg and of the northern lands in his Gesta.

His position and the missionary activity of the church of Bremen allowed him to gather all kinds of information on the history and the geography of Northern Germany.^{[citation needed]} A stay at the court of Svend Estridson gave him the opportunity to find information about the history and geography of Denmark, and the Scandinavian countries.^{[citation needed]}

Bremen was a major trading town, and ships, traders and missionaries went from there to many different locations. The earlier archbishopric seat in Hamburg had been attacked and destroyed several times, and thereafter the sees of Hamburg and Bremen were combined for protection. For three hundred years, beginning with bishop Ansgar, the Hamburg-Bremen archbishopric had been designated as the "Mission of the North" and had jurisdiction over all missions in Scandinavia, North-Western Russia, Iceland and Greenland. Then the archbishop of Hamburg-Bremen had a falling-out with the pope and in 1105 a separate archbishopric for the North was established in Lund.

Gesta[link]

Adam of Bremen's best-known work is the Gesta Hammaburgensis Ecclesiae Pontificum (Deeds of Bishops of the Hamburg Church), which he began only after the death of the archbishop Adalbert. It consists of four volumes about the history of the archbishopric of Hamburg-Bremen, and the isles of the north. The first three mainly consist of history and the last one is mainly on geography. Adam based his works in part on Einhard, Cassiodorus, and other earlier historians, as he had the whole library of the church of Bremen at his fingertips. The first edition was completed in 1075/1076, but he continued to revise and update it until his death in the 1080s.^{[citation needed]}

The first book gives a history from 788 onwards of the Church in Hamburg-Bremen, and the Christian mission in the North. This is the chief source of knowledge of the North until the thirteenth century. The second book continues the history, and also deals with German history between 940 and 1045. The third book is about the deeds of archbishop Adalbert and is considered a milestone in medieval biographical writing.

The fourth book, Descriptio insularum Aquilonis, completed approximately in 1075, is about the geography, people and customs of Scandinavia, as well as updates of the progress of Christian missionaries there. The description of the Uppsala temple is one of the most famous excerpts of the Gesta, however as no archaeological site has ever been found, one can wonder if Adam’s description is linked to reality. In this temple, entirely decked out in gold, the people worship the statues of three gods in such wise that the mightiest of them, Thor, occupies a throne in the middle of the chamber; Wotan and Frikko have places on either side. (…) Thor, they say, presides over the air, which governs the thunder and lightning, the winds and rains, fair weather crops. The other, Wotan – that is, the Furious – carries on war and imparts to man strength against his enemies. The third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus.^[1] Adam also presents idolatry, human sacrifice as religious practice : For all their gods there are appointed priests to offer sacrifices for the people. If plague and famine threaten, a libation is poured to the idol Thor; if war, to Wotan; if marriages are to be celebrated, to Frikko.^[2] Adam was a supporter of converting the Northern people. Scandinavia had only just recently been explored by missionaries, and since the fourth book was perhaps created to inspire and guide future missionaries, its detailed descriptions make it one of the most important sources about pre-Christian Scandinavia. It is also the first known European record (in chapter 38) that mentions Vinland (Winland) island (insula), a land centuries later possibly identified as Newfoundland, Canada, North America, as well as dog-headed people in Scandinavia.

See also[link]

• Vinland
• Chronicon Slavorum
• Temple at Uppsala
• Birca
• Terra Feminarum

Notes and references[link]

Sources[link]

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2009)

• Adam of Bremen, History of the Archbishops of Hamburg-Bremen, English translation by F.J. Tschan, Columbia University Press, 2002, ISBN 0-231-12575-5.
• Edition of the Gesta by Bernhard Schmeidler, Digitale Bibliothek der Monumenta Germaniae Historica 1917, including current edition of the Latin text
• Adam of Bremen, History of Hamburg's Bishops,^{[dead link]} short online text. English.
• Adam of Bremen, Allgemeine Deutsche Biographie, online text. German.
• Adam of Bremen, Gesta Hammaburgensis ecclesiae pontificum, online text. Latin.

Adam
Michelangelo's The Creation of Adam, a fresco on the ceiling of the Sistine Chapel. Adam is the figure on the left, and God the figure on the right.

Adam (Hebrew: אָדָם‎, Arabic: آدم‎, Syriac: ܐܵܕ݂ܵܡ) is a figure in the Book of Genesis, the Qur'an and the Kitáb-i-Íqán. According to the creation myth^[1] of Abrahamic religions, he is the first human. In the Genesis creation narratives, he was created by Yahweh-Elohim ("Yahweh-God", the god of Israel), though the term "adam" can refer to both the first individual person, as well as to the general creation of humankind. Christian churches differ on how they view Adam's subsequent behavior (often called the Fall of man), and to the consequences that those actions had on the rest of humanity. Christian and Jewish teachings sometimes hold Adam and Eve (the first woman) to a different level of responsibility for the Fall, though Islamic teaching holds both equally responsible. In addition, Islam holds that Adam was eventually forgiven, while Christianity holds that redemption occurred only later through the sacrifice of God's son, Jesus Christ. Bahá'í Faith, Islam and some Christian denominations consider Adam to be the first Prophet.

Etymology[link]

"Adam" (Hebrew אָדָם comes from the trilateral root אָדַם ( 'ADM ), meaning "red", "fair", "handsome".^[2] In the Book of Genesis, Adam occurs as a proper name in chapters 2-5. As a masculine noun, 'adam ^[3] means "man", "mankind" usually in a collective context as in humankind,^[2] and may also refer to the individual human.^[4] The noun 'adam is also the masculine form of the word adamah which means "ground" or "earth". It is related to the words: adom (red), admoni (ruddy), and dam (blood).^[5]

Genesis narrative[link]

In the first five chapters of Genesis the word אָדָם ( 'adam ) is used in all of its senses: collectively ("mankind"),^[1:27] individually (a "man"),^[2:7] gender nonspecific, ("man and woman")^[5:1,2] and male.^[2:23-24][6]

In Genesis 1:27 "adam" is used in the collective sense, whereby not only the individual Adam, but all humans, are created on the sixth day. The interplay between the individual "Adam" and the collective “humankind” is a main literary component to the events that occur in the Garden of Eden, the ambiguous meanings embedded throughout the moral, sexual, and spiritual terms of the narrative reflecting the complexity of the human condition.^[7] Genesis 2:7 is the first verse where "Adam" takes on the sense of an individual man (the first man): the context of sex and gender, prior to these verses, is absent. The gender distinction of "adam" is then reiterated in Genesis 5:1-2 by defining "male and female".^[8]

A recurring literary motif that occurs in Gen. 1-8, is the bond between Adam and the earth ("adamah"). Adam is made from the earth, and it is from this "adamah" that Adam gets his name. God's cursing of Adam also results in the earth being cursed,^[3:17] and Adam returns to the earth from which he was taken.^[3:19] This “earthly” aspect is a component of Adam’s identity, and Adam’s curse of estrangement from the earth seems to render humankind’s divided identity of being earthly yet separated from nature.^[8:21][9]

Creation[link]

And Elohim Created Adam
William Blake.

According to Genesis 1, God (Elohim) created human beings. "Male and female created He them; and blessed them, and called their name Adam..." (Genesis 5:2). Here "Adam" is a general term for "mankind" and refers to the whole of humankind. God blesses "mankind" to "be fruitful and multiply" and ordains that they should have "dominion" (but the exact meaning of the Hebrew is uncertain and disputed) "over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (Genesis 1.26-27).

In Genesis 2 God forms "Adam" (this time meaning a single male human) out of "the dust of the ground" and then "breathed into his nostrils the breath of life", causing him to "become a living soul" (Genesis 2:7). God then placed Adam in the Garden of Eden, giving him the commandment that "Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:16-17).

God then noted that "It is not good that the man should be alone" (Genesis 2:18). He then brought every "beast of the field and every fowl of the air" (Genesis 2:19) before Adam and had Adam name all the animals. However, among all the animals, there was not found "a helper suitable for" Adam (Genesis 2:20), so God caused "a deep sleep to fall upon Adam" and took one of his ribs, and from that rib, formed a woman (Genesis 2:21-22), subsequently named Eve.

Fall of Man[link]

Adam and Eve were subsequently expelled from the Garden of Eden, were ceremonially separated from God, and lost their innocence after they broke God's law about not eating of the fruit of the tree of the knowledge of good and evil. This occurred after the serpent (understood to be Satan in many Christian traditions) told Eve that eating of the tree would result not in death, but in Adam and Eve's eyes being opened, resulting in their being "as gods, knowing good and evil" (Gen. 3.4-5). Convinced by the serpent's argument, Eve eats of the tree and has Adam do likewise (Gen. 3.6).

As a result, both immediately become aware of the fact that they are naked, and thus cover themselves with garments made of fig leaves (Gen. 3.7). Then, finding God walking in the Garden of Eden, Adam and Eve hide themselves from God's presence (Gen. 3.8). God calls to Adam "Where art thou?" (Gen. 3.9, KJV) and Adam responds "I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself" (Gen. 3.10, KJV). When God then asks Adam if he had eaten of the tree of the knowledge of good and evil, Adam responds that his wife had told him to (Gen. 3.11-12).

As a result of their breaking God's law, the couple were removed from the garden (Gen. 3.23) (the Fall of Man according to Christian doctrine) and both receive a curse. Adam's curse is contained in Gen. 3.17-19: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return" (KJV).

Post-expulsion[link]

After his expulsion from Eden, Adam was forced to work hard for his food for the first time. According to the Book of Genesis, he had three male children with Eve named Cain, Abel, and Seth. The Book of Jubilees, a second century BC text which is not considered canonical by most Abrahamic faiths, states that Adam also had two daughters, Azura and Awan, who married Seth and Cain, respectively, in incestuous unions.

According to the Genealogies of Genesis, Adam died at the age of 930. With such numbers, calculations such as those of Archbishop Ussher would suggest that Adam would have died only about 127 years before the birth of Noah, nine generations after Adam. In other words, Adam's lifespan would have overlapped that of Lamech (father of Noah), at least fifty years. Ussher and a group of theologians and scholars in 1630 performed calculations and created a study that reported the creation of Adam on October 23, 4004 BC at 9:00 am and lived until 3074 BC. There was controversy over the fact that Ussher believed the whole creation process occurred on that day.

Religious views[link]

Jewish traditions[link]

In rabbinic writings and the Dead Sea Scrolls, Adam is a perfect human before his exile from Eden, but is diminished in stature when exiled.^[9] A traditional Jewish belief is that after Adam died, he was buried in the Cave of Machpelah in Hebron. The Book of Joshua mentions a "City of Adam" at the time that the Israelites crossed the Jordan River on entering Canaan, but doesn't suggest any relationship between this city and the "first man" of Genesis.

According to some Jewish mystical traditions, the original glory of Adam can be regained through mystical contemplation of God.^[9]

In Jewish folklore, Lilith is the name of Adam's first wife, who was created at the same time and from the same earth as Adam. She left Adam after she refused to become subservient to Adam and then would not return to the Garden of Eden after she mated with archangel Samael.^[10] Her story was greatly developed, during the Middle Ages, in the tradition of Aggadic midrashim, the Zohar and Jewish mysticism.^[11] The resulting Lilith legend is still commonly used as source material in modern culture, literature, occultism, fantasy and horror.

Christian traditions[link]

Early Christian views[link]

In Augustine’s reinterpretation of Pauline theology, Adam’s sin is transmitted by sexual relations (specifically by semen) to each descending generation. This contrasts with Christ who was conceived without sin by immaculate conception.^[9]

Jehovah's Witnesses[link]

Jehovah's Witnesses view Adam and Eve as the ones who brought sin, and thus death, into the world by committing the original sin, by disobeying Jehovah's clear command not to eat of the fruit of knowledge of good and evil.

Eve's sin is counted as deliberate disobedience, as she did know that Jehovah had commanded them not to eat, but she is held to have been deceived by the Serpent. (She was deceived only about the effect of their disobedience, not about the will of God on the matter.) Adam's sin is considered even more reproachable, as he had not been deceived. Rather, when confronted with his sin, he attempted to blame both his wife Eve, and Jehovah himself. Genesis 3:12 NWT - "The woman who you gave to be with me, she gave me fruit from the tree and so I ate.".^[12] By his sin, he forfeited human perfection and was therefore unable to pass it on to his offspring.

Latter Day Saints[link]

The Latter Day Saint movement holds that Adam and Michael the archangel are the same individual.^[13] Michael the archangel fought against and cast out Lucifer (who became Satan) and his followers at the conclusion of the War of Heaven during the pre-mortal existence (see Book of Revelation 12:7-9). Michael was born into this mortal existence as the man "Adam, the father of all, the prince of all, the Ancient of Days" (see Doctrine and Covenants 27:11 and 107:54). Mormons also consider Adam to be the first among all the prophets on earth. Brigham Young and other early leaders spoke favorably about the Adam–God theory, the idea that Adam and God the Father were the same person, but it did not become church doctrine and has since been repudiated by the church.

The Latter Day Saints hold the belief that the "Fall" was not a tragedy, but a necessary part of God's plan. They believe that Adam and Eve had to partake of the forbidden fruit in order to fulfill God's will, and that it is good that they did so.^[14]

Seventh-day Adventists[link]

Seventh-day Adventist believe that the importance of the literal creation time-line is pivotal to the story of humanity, their relationship to God, and the plan of salvation and atonement for Adam and Eve’s transgression (fall), by which all their descendants are under subjugation. The Bible states, “Since by man (Adam) came death, by man (Jesus the Christ) came also the resurrection... (I Cor. 15:21).” To disavow a literal creation and our first parents (Adam and Eve) nearly 6,000 years ago negates a fundamental, orthodox doctrine and the supremacy of the Holy Bible that the sovereign, triune God --“Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth,” (Genesis 1:26 NASB)—according to His own purpose and counsel and for His own glory, created humanity in the Biblical/Torah account.^[15]

Islamic view[link]

In Islam, Adam (Adem; Arabic: آدم) is believed to have been the first human being and the first prophet. Adam's role as the father of the human race is looked upon by Muslims with reverence, who also venerate his wife, Eve, as the "mother of mankind".^[16] Muslims see Adam as the first Muslim, as the Qur'an promulgates that all the prophets preached the same faith of submission to God.^[17] According to Hadith, Abu Huraira reports Muhammad as having said, "God created Adam, making him 60 cubits tall" and, "Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam's creation."^[18]

Bahá'í view[link]

In the Bahá'í view, Adam was the first Manifestation of God in recorded history.^[19] He is believed by Bahá'ís to have started the Adamic cycle 6000 years ago, which has culminated with Bahá'u'lláh.^[20][21] The Biblical story of Adam and Eve, according to Bahá'í belief, is allegorical and is explained by `Abdu'l-Bahá in Some Answered Questions.^[21]

Druze belief[link]

In the Druze religion, Adam and Eve are seen as dualistic cosmic forces and are complementary to one another. Adam represents the universal mind and Eve, the universal soul.^[22]

See also[link]

Wikimedia Commons has media related to: Adam

Wikiquote has a collection of quotations related to: Adam

• Adam and Eve
• Adam Kadmon
• Banu (Arabic)
• Paradise Lost
• Table of prophets of Abrahamic religions
• Y-chromosomal Adam
• Mahabad (prophet)

Footnotes[link]

References[link]

• Bahá'u'lláh (1862). Kitáb-i-Íqán: The Book of Certitude. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 1-931847-08-8. http://reference.bahai.org/en/t/b/KI/. 

• Hendel, Ronald S (2000). "Adam". In David Noel Freedman. Eerdmans Dictionary of the Bible. Eerdmans. http://books.google.com.au/books?id=qRtUqxkB7wkC&printsec=frontcover&dq=eerdmans+dictionary+of+the+bible&hl=en&ei=Hu28TuaZA87nmAX22Z3MBA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDkQ6AEwAQ#v=onepage&q=Adam&f=false. 

• Oxford annotated NRSV, editors, Michael D. Coogan, editor ; Marc Z. Brettler, Carol A. Newsom, Pheme Perkins, associate (2007). The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version (Augm. 3rd ed. ed.). New York: Oxford University Press. ISBN 978-0-19-528880-3. 
• Barker, Kenneth (Editor); John H. Stek, Mark L. Strauss, & Ronald F. Youngblood (2008). The NIV Study Bible. Genesus: Zondervan Publishing House. pp. 7. ISBN 978-0-310-93896-5. 

vep:Adam

"Adam Hall" is also a pseudonym of the novelist Elleston Trevor.

For the alpine skier, see Adam Hall (alpine skier).

Adam Hall
Hall with the Lightning in 2012.
Born	(1980-08-12) August 12, 1980 (age 31) Kalamazoo, MI, USA
Height	6 ft 3 in (1.91 m)
Weight	213 lb (97 kg; 15 st 3 lb)
Position	Right Wing
Shoots	Right
NHL team Former teams	Tampa Bay Lightning Nashville Predators New York Rangers Minnesota Wild Pittsburgh Penguins
National team	United States
NHL Draft	52nd overall, 1999 Nashville Predators
Playing career	2002–present

Adam Hall (born August 14, 1980) is an American professional ice hockey player who is currently playing for the Tampa Bay Lightning of the National Hockey League (NHL). A second round selection of the Nashville Predators in the 1999 NHL Entry Draft, Hall has played for the New York Rangers, Minnesota Wild and Pittsburgh Penguins in addition to the Predators.

Playing career[link]

Hall was a member of the United States National Development Team Program, and twice represented the United States at the World Junior Ice Hockey Championships, in 1999 and 2000.^[1] He was selected 52nd overall by the Nashville Predators in the second round of the 1999 NHL Entry Draft.^[2] He played four years with the Michigan State Spartans and was named to the Central Collegiate Hockey Association's Second All-Star Team in 2000.^[1]

He played his first NHL game for the Nashville Predators in 2001–02 after graduating from Michigan State. He scored 16 goals and 12 assists in 2002–03, his rookie season. After four seasons with the Predators, he was dealt to the New York Rangers in exchange for Dominic Moore prior to the 2006–07 NHL season.^[1] Hall played only half a season on Broadway, and was dealt to the Minnesota Wild for Pascal Dupuis in February 2007.^[3]

Hall with the Norfolk Admirals.

On October 1, 2007 he signed a one-year, two-way deal with the Pittsburgh Penguins and contributed during the Penguins run to the 2008 Stanley Cup Finals. where they lost in six games to the Detroit Red Wings. He left the Penguins following the season, signing a three year deal with the Tampa Bay Lightning worth $1.8-million.^[4] Hall spent most of the 2009/2010 season with the Lightning's AHL affiliate, the Norfolk Admirals. Under Guy Boucher, Hall played in all 82 games with the Lightning last season, recording seven goals and 18 points. He led the Lightning in face-off percentage with 55 percent and ranked fourth overall with 360 face-offs won. Hall also led the team with 152 hits and was third among forwards with 59 blocked shots. He was Tampa Bay’s nominee for the Bill Masterton Memorial Trophy after battling his way back to the NHL in 2010-11. He was one of four Bolts to play in all 82 games. The 30-year-old veteran also played in all 18 Stanley Cup Playoff games with the Lightning as they made it to within one game of the Stanley Cup Final. He recorded a goal and five points during the postseason. On the 29th of June, Hall was re-signed to a one-year, one-way contract.

Career statistics[link]

Regular season and playoffs[link]

International[link]

Medal record
Competitor for  United States
Ice hockey
World Championships
Bronze	2004 Prague

References[link]

External links[link]

• Adam Hall's career stats at The Internet Hockey Database
• Adam Hall's NHL player profile

Adam Matuszczyk

Personal information
Full name	Adam Matuszczyk
Date of birth	(1989-02-14) 14 February 1989 (age 23)
Place of birth	Gliwice[1], Poland
Height	1.83 m (6 ft 0 in)
Playing position	Midfielder
Club information
Current club	Fortuna Düsseldorf
Number	27
Youth career
	SpVgg Merzig
	VfB Dillingen
2003–2008	1. FC Köln
Senior career*
Years	Team	Apps†	(Gls)†
2008–2009	1. FC Köln II	36	(4)
2010–	1. FC Köln	42	(4)
2012–	→ Fortuna Düsseldorf	6	(1)
National team‡
2009–2010	Poland U21	4	(0)
2010–	Poland	17	(1)
* Senior club appearances and goals counted for the domestic league only and correct as of 00:24, 30 December 2011 (UTC). † Appearances (Goals). ‡ National team caps and goals correct as of 5 May 2012

Adam Matuszczyk^{[2][3][4][5][6]} ([maˈtuʂt​͡ʂɨk]; born 14 February 1989 in Gliwice) is a Polish footballer who plays for Fortuna Düsseldorf on loan from 1. FC Köln and is a member of the Poland national team.^[7] Naturally a left midfielder, he can also be deployed as a defensive midfielder.^[8]

Career[link]

Matuszczyk began his career with SpvGG Merzig and joined later to VfB Dillingen. After successful years with the youth from VfB Dillingen was scouted in summer 2003 from 1. FC Köln who was promoted to the reserve team in the season 2008–09.^[6] Matuszczyk earned in the first half of the season 11 caps and was on 3 February 2009 promoted to the Fußball-Bundesliga team from 1. FC Köln.^[9] He made his Bundesliga debut on 27 February 2010 against Bayer Leverkusen. His first Bundesliga goals came on 10 April when he scored twice to give Köln a 2–0 away win versus Hoffenheim. In January 2012, he was loaned to Fortuna Düsseldorf.^[10]

International career[link]

The former U-21 team player earned on 19 December 2009 his first call up for the Poland national football team for the Kings-Cup in Thailand.^[11] However, he was retained by his club due to the tournament's scheduling outside of the official FIFA calendar for international matches.^[12] On 4 May 2010, he was called up for the friendly games in May 2010.^[13] He made his national debut on 29 May 2010 against Finland.^[14] His first international goal came against the United States in October 2010.

International goals[link]

Goal	Date	Venue	Opponent	Score	Result	Competition
1.	9 October 2010	Soldier Field, Chicago, United States	United States	1–1	2–2	Friendly

Honours[link]

• 2008: A-Youth West
• 2008: FVM-Cup Winner

Personal life[link]

He was born in Gliwice, Poland and moved to Germany in 1991 at the age of two thus he also has a German passport.^[1] He is married to wife Denise with whom he has a son, Lennox.^[15]

References[link]

v t e Poland squad – UEFA Euro 2012 1 Szczęsny 2 Boenisch 3 Wojtkowiak 4 Kamiński 5 Dudka 6 Matuszczyk 7 Polanski 8 Rybus 9 Lewandowski 10 Obraniak 11 Murawski 12 Sandomierski 13 Wasilewski 14 Wawrzyniak 15 Perquis 16 Błaszczykowski (c) 17 Wolski 18 Mierzejewski 19 Sobiech 20 Piszczek 21 Grosicki 22 Tytoń 23 Brożek Coach: Smuda

Moritz Bleibtreu
Moritz Bleibtreu, October 2004
Born	(1971-08-13) 13 August 1971 (age 40) Munich, Germany

Moritz Bleibtreu (born 13 August 1971) is a German actor.

Bleibtreu was born in Munich, the son of actors Monica Bleibtreu and Hans Brenner, and the great-grand-nephew of the actress Hedwig Bleibtreu.

Bleibtreu grew up in Hamburg. His first appearance on TV was in the late seventies on a children's television series called Neues aus Uhlenbusch, written by his mother Monica and Rainer Boldt. This was followed by a role in Boldt's Ich hatte einen Traum and alongside his mother in the miniseries Mit meinen heißen Tränen. After he left school when he was 16, he lived in Paris and New York City where he attended acting school. In 1992 he began his acting career at the Schauspielhaus in Hamburg. He also had numerous small parts in television productions.

His roles include the Gray Ghost in the film Speed Racer, Andreas Baader in The Baader Meinhof Complex, Manni in Run Lola Run, and Tarek Fahd in the psychological thriller Das Experiment.

Filmography[link]

External links[link]

Wikimedia Commons has media related to: Moritz Bleibtreu

• Moritz Bleibtreu at the Internet Movie Database
• Moritz Bleibtreu in the German National Library catalogue (German)