Македонци, илири, траки, фрегаси...

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Статус
Затворена за нови мислења.
laznite iliri,gi poznavame od najstarite zapisi,koi datiraat od 11 vek kako..
Turkic etymology :
Proto-Turkic: *ar-
Meaning: 1 to make magic, cast spells 2 to deceive

Russian meaning: 1 колдовать, заклинать 2 обманывать
Old Turkic: ar- 2 (Orkh., OUygh.), arvɨš 'magic' (OUygh.)
Karakhanid: ar- 1 (MK, KB), arva- 1 (MK)
Turkish: arpaɣ 'magic' (dial.)
Tatar: arbɨ- 1 (Sib., КСТТ 103)
Middle Turkic: arba- 1 (Sangl., Бад.)
Uzbek: avra- 1, 2
Uighur: a(r)ba- 1
Sary-Yughur: arva- 1 (јаЖУ 16)
Turkmen: arvax dial. 'evil spirit'
Khakassian: arba- 1
Shor: arba- 1, arbɨš 'magic'
Oyrat: arba-n- 'to scold'
Yakut: arbā- 1 (Пек. I 139 'to praise for magic purposes')
Kirghiz: arba- 1, 2
Kazakh: arba- 1, 2
Bashkir: arba- 1
Karakalpak: arba- 1, 2

TOA SE VISTINSKITE ARVANASI-ARBANASI...
KAVKAZ I OKOLINATA
 
interesno kako gi snemalo vo 10 vek ARVANITE OD KAVKAZ..
In the second half of 9th-10th century, several rustak appeared in the territory of former Obavija. According to Al-Istakhri in the territory of Bukhara there were 22 rustak, 15 of which were situated inside the Kampirak. Among the inside rustak is mentioned Arvan, where there was a canal with the same name (Бартолдь, 1963, 163). Also Naršakhī mentioned a canal with this name (ан-Наршахиј, 1991, 111). Al-Mukaddasī wrote of a town called 'Garvan' or 'Urvan' (Беленицкиј, Бентович, Большаков, 1973, 184).

Modern Sultanabad corresponds to ancient Arvan.

interesno..starite Arvanezi vo 11 vek se pojavile na Balkanot...
 
http://forum.kajgana.com/showthread.php?t=21029&page=7

Eve, sum postiral tamu JPG fajlovi.
Mozam da ja zakacat cela kniga, no sekako sepak ke ima tvrdenja za toa Kavkaz, Mavkaz i okolinata. Ko gi jebe, koj kako znae taka si lae. Pluralizam.:)

Ovaa kniga e napishana od Prof. Stanislao Marchiano izdadena vo Napoli 1882 godina. Knigata e posvetena na edna od najgrandioznite figuri, no ne pogolema od Giribaldi, Francesco Crispi koj e so poteklo Arberesh.
Knigata ima okolu 200 stranici, mnogu kompletirana kniga, i shto se odnesuva na Pelazgite se smeta deka "nema preziveano neshto" so okolu 50 stranici shto bil eden etimoloshki recnik sporedbeno Pleazgi-Albanski, Grcki-Latinski, Francuski-Italijanski, Germanski-Italijanski, Angliski-Italijanski, Slovenski-Italijanski i dijalektot na Napoleon od kade shto poteknuva i gorenavedniot profesor.

Knigata e na Italijanski jazik. Da prevedam ne mozam, a isto mi e maka da baram neshto na angliski. Ova go postirav samo za da se vidi, a i od toa shto e prevedno na albanski jazik, mozam da zaklucam deka navistina ima mnogu mnogu povrzanost, tuka jebiga...
 
AZIJA e cudno mesto..
vrie od ARVANI..
Czech

leden
únor
březen
duben
květen
červen
červenec
srpen
září
říjen
listopad
prosinec

Mongolian

nägdügäär sar
ĥojordugaar sar
guravdugaar sar
dörövdügäär sar
tavdugaar sar
dzurgadugaar sar
doldugaar sar
najmdugaar sar
jesdügäär sar
aravdugaar sar
arvan nägdügäär sar
arvan ĥojordugaar sar
 
Should we ignore the ancient writers?


Our earliest mentioning is in the 200 Anno Domini - 4 centuries before the arrival of the Serbs. They are mentioned as Albanoi, which is thought to mean 'white' - ironically, the Illyrian name for the tribe was parthini, and the first part -parth resembles our modern word -bardh, meaning precisely white, whereas the suffix -ini resembles our suffix -inj, defining the word as smth plural, i.e. Parthians, Parthinj.

That we're an autochtonous nation in the Balkans is not even disputed among prominent Serb intellectuals and historians. The only dispute is whether we're Illyrian or Thracian, which in relation to our autochtony in Kosova (ancient Dardania) is irrelevant, since ancient Kosova was home to both Illyrians as well as Thracians, as is confirmed by ancient toponyms. But whilst Serb and Bulgarian historians have advocated a Thracian or/and Dacian origins of our people, most others have supported the Illyrian thesis, to the point where now only Serbs seem to favor the Thracian alternative. The Croat historian and Illyrologist Aleksandar Stipcevic formulates himself rather well when he states following;

Quote:

The result achieved by workers in different disciplines in recent decades have reduced the importance of the work that relied on now obsolete linguistc evidence, and have made the autochthony of the Albanians, i.e. increasingly indisputable.

And this ...

Quote:

Nevertheless, the number of researchers still today refusing to take into consideration the many arguments supplied by different academic disciplines has shrunk, or, more accurately, absolutely the only researchers who deny the theory of Albanian autochthony are Serbian.

Source

Here's one Serbian document mentioning us in the 12th century, an extract from the Dusanova Zakonik;

Quote:

A brawl between villages, fifty perpers, (one perper was worth six gold francs); but between Vlachs and Albanians, one hundred perpers.

Here are some more quotes;

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In the II Century BC, the geographer and astronomer from Alexandria, Ptolemy drafted a map of remarkable significance for the history of Illyria. This map shows the city of Albanopolisi (located south of Durrлs), from which the Albanians were later on to be identified by the world.

Quote:

The first mention of Albanians in the region corresponding to modern Albania is as the Arbanites of Arbanon in Anna Commenas account of the troubles in that region caused in the reign of her father Alexius I Comneus (1081- 1110) by the Normans. (The Alexiad The Alexiad is a book written around the year 1148 by the Byzantine historian Anna Comnena, the daughter of Emperor Alexius I. She describe the political and military history Byzantine Empire during the reign of her father (1081-1110) , making it one of the most important sources of information on the Byzantines of the Middle Ages....

Quote:

In ‘History’ written in 1079-1080, Byzantine historian Michael Attaliates was first to refer to the "Albanoi" as having taken part in a revolt against Constantinople in 1043 and to the Arbanitai as subjects of the duke of Dyrrachium.

Quote:

1285 in Dubrovnik (Ragusa) where a sizeable Albanian community had existed for some time. In the investigation of a robbery in the house of Petro del Volcio of Belena (now Prati), a certain Matthew, son of Mark of Manзe, who appears to have been witness to the crime, states: "Audivi unam vocem clamantem in monte in lingua albanesca" (I heard a voice crying in the mountains in the Albanian language).

Link

Our first mentioning is in the 2th century AD, four centuries before the Serb arrival in the Balkans. It's from that Illyrian tribe (the Albanoi) we received our ethnonym. They were mentioned by the Greek geographer Ptolemy Claudius of Alexandria, in his work Geographia, as situated near the modern capital Tirana;

Our own medieval term for ourselves wasn't Albanian with the letter 'l', but Arberesh or Arberor or Arban, with 'r', from whence the Slav term 'Arbanas' and Greek term 'Arvanites' came from, when they referred to us. This name stems also from the Illyrian era;

Quote:
In the II Century BC, in the History of the World, written by Polybius, there is mention of a city named Arbon in present day central Albania. The people who lived there were called Arbanios and Arbanitai.

This mention of us is in the IIth century BC - 8 centuries before the arrival of the Serbs. I It doesn't end there though;

Quote:
In the I Century AD, Pliny the Elder mentions an Illyrian tribe named Olbonenses.

EVE BRE LAZNO MAKEDONCE!
 
EVE USHTE NESHTO ZA LAZNOTO MAKEDONCE...

Historians about Illyria
Appian, The Foreign Wars (ed. Horace White)

THE ILLYRIAN WARS
CHAPTER I
Origin of the Illyrians - The Vengeance of Apollo - First Contact with the Romans


----------------------------------------

THE Greeks call those people Illyrians who occupy the region beyond Macedonia and Thrace from Chaonia and Thesprotia to the river Ister (Danube). This is the length of the country. Its breadth is from Macedonia and the mountains of Thrace to Pannonia and the Adriatic and the foot-hills of the Alps. Its breadth is five days' journey and its length thirty - so the Greek writers say. The Romans measured the country and found its length to be upward of 6000 stades and its width about 1200.

[2] They say that the country received its name from Illyrius, the son of Polyphemus; for the Cyclops Polyphemus and his wife, Galatea, had three sons, Celtus, Illyrius, and Galas, all of whom migrated from Sicily; and the nations called Celts, Illyrians, and Galatians took their origin from them. Among the many myths prevailing among many peoples this seems to me the most plausible. Illyrius had six sons, Encheleus, Autarieus, Dardanus, Mжdus, Taulas, and Perrhжbus, also daughters, Partho, Daortho, Dassaro, and others, from whom sprang the Taulantii, the Perrhжbi, the Enchelees, the Autarienses, the Dardani, the Partheni, the Dassaretii, and the Darsii. Autarieus had a son Pannonius, or Pжon, and the latter had sons, Scordiscus and Triballus, from whom nations bearing similar names were derived. But I will leave these matters to the archжologists.

[3] The Illyrian tribes are many, as is natural in so extensive a country; and celebrated even now are the names of the Scordisci and the Triballi, who inhabited a wide region and destroyed each other by wars to such a degree that the remnant of the Triballi took refuge with the Getж on the other side of the Danube, and, though flourishing until the time of Philip and Alexander, is now extinct and its name scarcely known in the regions once inhabited by it. The Scordisci, having been reduced to extreme weakness in the same way, and having suffered much at a later period in war with the Romans, took refuge in the islands of the same river. In the course of time some of them returned and settled on the confines of Pannonia, and thus it happens that a tribe of the Scordisci still remains in Pannonia. In like manner the Ardiжi, who were distinguished for their maritime power, were finally destroyed by the Autarienses, whose land forces were stronger, but whom they had often defeated. The Liburni, another Illyrian tribe, were next to the Ardiжi as a nautical people. These committed piracy in the Adriatic Sea and islands with their light, fast-sailing pinnaces, from which circumstance the Romans to this day call their own light, swift biremes liburnicas.

[4] The Autarienses were overtaken with destruction by the vengeance of Apollo. Having joined Molostimus and the Celtic people called Cimbri in an expedition against the temple of Delphi, the greater part of them were destroyed by storm, hurricane, and lightning just before the sacrilege was committed. Upon those who returned home there came a countless number of frogs, which filled the streams and polluted the water. The noxious vapors rising from the ground caused a plague among the Illyrians which was especially fatal to the Autarienses. At last they fled from their homes, and as the plague still clung to them (and for fear of it nobody would receive them), they came, after a journey of twenty-three days, to a marshy and uninhabited district of the Getж, where they settled near the Bastarnж. The god visited the Celts with an earthquake and overthrew their cities, and did not abate the calamity until these also fled from their abodes and made an incursion into Illyria among their fellow-culprits, who had been weakened by the plague. While robbing the Illyrians they caught the plague and again took to flight and plundered their way to the Pyrenees. When they were returning to the east the Romans, mindful of their former encounters with the Celts, and fearful lest they should cross the Alps and invade Italy, sent against them both consuls, who were annihilated with the whole army. This calamity to the Romans brought great dread of the Celts upon all Italy until Gaius Marius, who had lately triumphed over the Numidians and Mauritanians, was chosen commander and defeated the Cimbri repeatedly with great slaughter, as I have related in my Celtic history. Being reduced to extreme weakness, and for that reason excluded from every land, they returned home, inflicting and suffering many injuries on the way.

[5] Such was the punishment which the god visited upon the Illyrians and the Celts for their impiety. But they did not desist from temple robbing, for again, in conjunction with the Celts, certain Illyrian tribes, especially the Scordisci, the Mжdi, and the Dardani again invaded Macedonia and Greece together, and plundered many temples, including that of Dephi, but losing many men this time also. The Romans, thirty-two years after their first encounter with the Celts, having fought with them at intervals since that time, now, under the leadership of Lucius Scipio, made war against the Illyrians, on account of this temple-robbery, as they [the Romans] now held sway over the Greeks and the Macedonians. It is said that the neighboring tribes, remembering the calamity that befell all the Illyrians on account of the crime of the Autarienses, would not give aid to the temple-robbers, but abandoned them to Scipio, who destroyed the greater part of the Scordisci, the remainder fleeing to the Danube and settling in the islands of that river. He made peace with the Mжdi and Dardani, accepting from them part of the gold belonging to the temple. One of the Roman writers says that this was the chief cause of the numerous civil wars of the Romans after Lucius Scipio's time till the establishment of the empire. So much by way of preface concerning the peoples whom the Greeks called Illyrians.

[6] These peoples, and also the Pannonians, the Rhжrtians, the Noricans, the Mysians of Europe, and the other neighboring tribes who inhabited the right bank of the Danube, the Romans distinguished from one another just as the various Greek peoples are distinguished from each other, and they call each by its own name, but they consider the whole of Illyria as embraced under a common designation. Whence this idea took its start I have not been able to find out, but it continues to this day, for they farm the tax of all the nations from the source of the Danube to the Euxine Sea under one head, and call it the Illyrian tax. Why the Romans subjugated them, and what were the real causes or pretexts of the wars, I acknowledged, when writing of Crete, that I had not discovered, and I exhorted those who were able to tell more, to do so. I shall write down only what I know.
 
CHAPTER II
First Illyrian War - Second Illyrian War - War with Genthius - War with the Dalmatians


----------------------------------------
Y.R. 524
[7] Agron was king of that part of Illyria which borders B.C. 230
the Adriatic Sea, over which sea Pyrrhus, king of Epirus, and his successors held sway. Agron captured a part of Epirus and also Corcyra, Epidamnus, and Pharus in succession, where he established garrisons. When he threatened the rest of the Adriatic with his fleet, the isle of Issa implored the aid of the Romans. The latter sent ambassadors to accompany the Issii and to ascertain what offences Agron imputed to them. The Illyrian vessels attacked the ambassadors on their voyage and slew Cleemporus, the envoy of Issa, and the Roman Coruncanius; the remainder escaped Y.R. 525
by flight. Thereupon the Romans invaded Illyria by land B.C. 229
and sea. Agron, in the meantime, had died, leaving an infant son named Pinnes, having given the guardianship and regency to his wife, although she was not the child's mother. Demetrius, who was Agron's governor of Pharus and who held Corcyra also, surrendered both places to the invading Romans by treachery. The latter then entered into an alliance with Epidamnus and went to the assistance of the Issii and of the Epidamnians, who were besieged by the Illyrians. The latter raised the siege and fled, and one of their tribes, called the Atintani, went over to the Romans. After these Y.R. 526
events the widow of Agron sent ambassadors to Rome to B.C. 228
surrender the prisoners and deserters into their hands. She begged pardon also for what had been done, not by herself, but by Agron. They received for answer that Corcyra, Pharus, Issa, Epidamnus, and the Illyrian Atintani were already Roman subjects, that Pinnes might have the remainder of Agron's kingdom and be a friend of the Roman people if he would keep hands off the aforesaid territory, and agree not to sail beyond Lissus nor to keep more than two Illyrian pinnaces, both to be unarmed. The woman accepted all these conditions.

[8] This was the first conflict and treaty between the Romans and the Illyrians. Thereupon the Romans made Corcyra and Apollonia free. To Demetrius they gave certain castles as a reward for his treason to his own people, adding the express condition that they gave them only conditionally, for they suspected the man's bad faith; and Y.R. 532
before long he began to show it. While the Romans were B.C. 222
engaged in a three years' war with the Gauls on the river Po, Demetrius, thinking that they had their hands full, set forth on a piratical expedition, brought the Istrians, another Illyrian tribe, into the enterprise, and detached the Atintani from Rome. The Romans, when they had settled their business with the Gauls, immediately sent a naval force and overpowered the pirates. The following year they marched against Demetrius and his Illyrian fellow-culprits. Demetrius fled to Philip, king of Macedon, but when he returned and resumed his piratical career in the Adriatic they slew him and utterly demolished his native town of Pharus, Y.R. 534
which was associated with him in crime. They spared the B.C. 220
Illyrians on account of Pinnes, who again besought them to do so. And such was the second conflict and treaty between them and the Illyrians.

[9] The following events I have written as I have found them, not in due order according to their times of occurrence, but rather taking each Illyrian nation separately. When the Romans were at war with the Macedonians during the reign of Perseus, the successor of Philip, Genthius, an Illyrian chief, made an alliance with Perseus for money and Y.R. 586
attacked Roman Illyria. When the Romans sent ambassadors B.C. 168
to him on this subject he put them in chains, charging that they had not come as ambassadors, but as spies. The Roman general, Anicius, in a naval expedition, captured some of Genthius' pinnaces and then engaged him in battle on land, defeated him, and shut him up in a castle. When he begged a parley Anicius ordered him to surrender himself to the Romans. He asked and obtained three days for consideration, at the end of which time, his subjects having meanwhile gone over to Anicius, he asked for an interview with the latter, and, falling on his knees, begged pardon in the most abject manner. Anicius encouraged the trembling wretch, lifted him up, and invited him to supper, but as he was going away from the feast he ordered the lictors to cast him into prison. Anicius afterward led both him and his sons in triumph at Rome. The whole war with Genthius was finished within twenty days. When Жmilius Paulus, the conqueror of Perseus, returned to Rome, he received secret orders from the Senate to go back on particular business relating to the seventy towns that Y.R. 587
had belonged to Genthius. They were much alarmed, but B.C. 167
he promised to pardon them for what they had done if they would deliver to him all the gold and silver they had. When they agreed to do so he sent a detachment of his army into each town appointing the same day for all the commanding officers to act, and ordering them to make proclamation at daybreak in each that the inhabitants should bring their money into the market-place within three hours, and when they had done so to plunder what remained. Thus Paulus despoiled seventy towns in one hour.

[10] The Ardei and the Palarii, two other Illyrian tribes, made a raid on Roman Illyria, and the Romans, being otherwise occupied, sent ambassadors to scare them. When they refused to be obedient, the Romans collected an army of 10,000 foot and 600 horse to be despatched against them. Y.R. 619
When the Illyrians learned this, as they were not yet prepared B.C. 135
for fighting, they sent ambassadors to crave pardon. The Senate ordered them to make reparation to those whom they had wronged. As they were slow in obeying, Fulvius Flaccus marched against them. This war resulted in an excursion only, for I cannot find any definite end to it. Y.R. 625
Sempronius Tuditanus and Tiberius Pandusa waged war B.C. 129
with the Iapydes, who live among the Alps, and seem to Y.R. 635
have subjugated them, as Lucius Cotta and Metellus seem B.C. 119
to have subjugated the Segestani; but both tribes revolted not long afterward. Y.R. 598

[11] The Dalmatians, another Illyrian tribe, made an B.C. 156
attack on the Illyrian subjects of Rome, and when ambassadors were sent to them to remonstrate they were not received. The Romans accordingly sent an army against them, with Marcius Figulus as consul and commander. While Figulus was laying out his camp the Dalmatians over-powered the guard, defeated him, and drove him out of the camp in headlong flight to the plain as far as the river Naro. As the Dalmatians were returning home (for winter was now approaching), Figulus hoped to fall upon them unawares, but he found them reassembled from their towns at the news of his approach. Nevertheless, he drove them into the city of Delminium, from which place they first got the name of Delmatenses, which was afterward changed to Dalmatians. As he was not able to attack this strongly defended town from the road, nor to use the engines that he had, on account of the height of the place, he attacked and captured some other towns that were partially deserted on account of the concentration of forces at Delminium. Then, returning to Delminium, he hurled sticks of wood, two cubits long, covered with flax and smeared with pitch and sulphur, from catapults into the town. These caught fire from friction and, flying in the air like torches, wherever they fell caused a conflagration, so that the greater part of the town was burned. This was the end of the war waged by Figulus against the Dalmatians. At a later period, in Y.R. 635
the consulship of Cжcilius Metellus, war was declared B.C. 119
against the Dalmatians, although they had been guilty of no offence, because he desired a triumph. They received him as a friend and he wintered among them at the town of Salona, after which he returned to Rome and was awarded a triumph.
 
ALBANIAN MYTHOLOGY
by
Jonathan Michael
Ilitia
Ilitia or Eilitia, a daughter of Zeus and Hera, was sent by her mother to all women who gave birth, in order to help them through these difficult and decisive moments. In the Albanian mosaic called Beauty of Durrлs and elsewhere, she is represented as a young girl surrounded by an ocean of flowers and carrying a lighted torch symbolising the new-born child. Ilitia was the universal metaphor of survival, writes the Albanian archaeologist Moikom Zeqo, who discovered the identity of the goddess shown in the Durrлs mosaic, the contrary of death and oblivion.
Ilitia is the main representative of the Auras, goddesses of the air. They look like pagan angels with their wings on their shoulders, and they are all surrounded by flowers.
According to Barbara Walker, Ilithyia or Eileithyia is the epithet of the Great Goddess in her function of the divine midwife. During birth, women prayed to her as the liberator who freed the child from the womb.
Demeter
The veneration of this well-known goddess of the earth, with her mystery plays in Eleusis, was also quite common in Illyria. Albanologists claim that her name has to do with the Albanian word dhe, earth. Demeter, also called Damater, is thus literally Mother Earth, what describes exactly her role. It also corresponds to the Illyrian myth of creation, where the Earth as the basis of life gives birth to everything.
There is an inscription found near Plovdiv, Bulgaria, dedicated to Demeter, which, according to the albanologist Eqrem Зabej, can best be explained by means of the Albanian language derived from the Illyrian. It is a formula of Demeter’s cult, the cult of the Earth seen as universal mother, and means: Earth, hold me / hold on to me! I invite you to try out this part of spirituality rooted in ancient Albania. Pronounce or sing these magical words, if possible outside, in touch with Mother Earth. Use it as a prayer or a mantra, as a guideline of your meditation, in order to come back to earth from your spiritual flights or when you are stressed, in order to feel better that we all are a part of this globe and to feel the security and power that emanates from the Earth. Be careful: these words may have strong effects.
The ritual words of Demeter’s cult are: DA DALEME.
Melissa
We find the echo of matriarchy in the figure of Melissa and in the legend of the place of her union with the god of the sea, a maritime cult place, writes Zeqo about the foundation of the town of Durrлs. Her worship was very popular among the Illyrian inhabitants of the town and its surroundings.
The legend tells that in a place called Melisonion, a certain Melissa was seduced by the god of the sea, Redon in Illyrian, and then gave birth to Durrah, one of the legendary founders of the seaport. Melissa, according to Appian, was the daughter of Epidamn, the first founder of the town. However, Melissa is more than just a simple girl. Zeqo adds that Melissa is the Greek word for bee, an animal which figures on old Illyrian coins, and calls her a nymph. Here we must bear in mind the fact that during the process of ideological patriarchalisation, female goddesses and divinities, in order to be replaced by male gods, either became a negative image (like the holy snake, which represents wisdom and the forces of the earth and which played a predominant role in Illyrian mythology) or were downgraded and thus denied importance. According to Walker, Melissa or queen bee was the title of Aphrodite’s Highest Priestess. Also the above mentioned Demeter was connected with bees, the honey-producing animals. Honey, a female-associated substance, besides its sweet and healing qualities, was considered as a substance for resurrection magic and is linked with rituals of many peoples’ mythologies. As for Aphrodite, originally she was not only the love goddess, but the threefold Great Goddess, the trinity of virgin, mother and old woman. She was said to be older than time and ruled the world according to matriarchal natural law.
These data throw a different light on the status of Melissa. We may even speculate about the Melisonion as being originally the place of a hieros gamos (holy wedding) ritual, where the union of the Goddess and the sea god created a town on the meeting point of land and sea, linking these two spheres.
By the way, Melissa tea, especially if you add honey, is a very healthy drink, calming you down and having a healing effect on a large scale of symptoms.
Diana
Every year in early spring, the German town of Heidelberg celebrates in a symbolical way the victory of spring over the winter king, who has to die and is burnt, represented by a straw puppet. This event is called Summer Day reminding a time where people distinguished only between two seasons, the cold and the warm one. The same day, with the same name Summer Day, is also celebrated in Albania, especially in the Central Albanian town of Elbasan. Here, however, the celebration is hold in the honour of the goddess Diana.
Diana or Artemis was a goddess of highest importance in Illyria. Her adoration shows the still relatively strong matriarchal character of Illyrian society. Near Elbasan there was a temple of Diana, marking the accomplished transition between Illyrian paganism in natural temples without walls and roofs (for example the Melisonion) and the classical Roman and Greek paganism with their built temples.
It is said that Diana took over the functions of a local goddess of vegetation and fertility and the seasons. Originally, however, Diana was not only the pretty virgin who goes hunting in the woods, but a representation of the Great Goddess, too, the trinity of the moon virgin, the mother of all beings and the destroying hunter.
Ika
It seems that Ika, a nymph or better river-related goddess with the attributes of Aphrodite, is the favorite goddess of many an Albanian nowadays, because in modern Albanian ika means I went away, I left...
Silke Blumbach
Main sources:
Barbara G. Walker, Das geheime Wissen der Frauen, Mьnchen: dtv, 41997
Moikom Zeqo, Motive arkeologjike dhe shkrime tл tjera, Tirana: 8
 
Civilizations the world over have developed and perpetuated myths as a means of explaining natural phenomena and the mysteries of life and death itself. Though widely unknown, Albanian Mythology holds an intriguing blend of tales and legends, most dating back to the pagan beliefs of Ancient Illyria. Others have incorporated more blends of fictional beings addressing the many complexities of morality, good, and evil. At the beginning reside the Illyrian divinities of nature, constructed by our ancestors as a means of comprehending the world which surrounded them.
Many pan-cultural influences can be noted in some Albanian mythological characters. The lubi, --a monster holding the head of a lion, body of a goat, and tail of a serpent—is to the Greeks a chimera, while the ghostly kukuth holds similar powers to the Slavic vila. Even a variation of the very English Tom Thumb can be noted as resting akin to the Albanian tale of Kacilmic. Such similarities also exist between Illyrian Gods and Goddesses with those of other cultures. The Illyrian Goddess Diana, accompanied by a female goat (alb. dhia goat), was directly adopted by the Romans and holds a host of qualities to the Greek’s Artemus. Other divinities remained highly local. Enji, the God of fire (Agni in India), Surd, the God of weather, and Bindus that of water, were all creations of Illyrian reverence to the awesome powers of nature. Goddesses such as Medauras and Prema were held as the supreme beings to heal ailments and spawn fertility. Strangely, unlike the mythology of others, the Albanian strain developed without the cosmogenic view of how the world was created, nor the eschatological prophecies of how the world would end, and remained firmly terrestrial and centered on those things that could be touched or felt firsthand. The advent of Christian and Islamic lore brought belief in such deities to the end of their epoch in Albania and elsewhere. Myths such as Persius saving Andromeda from the Hydra for the most part were replaced by related religious ventures such as Saint George saving the princess of Sylene from being sacrificed to the dragon. If not for the work of such astronomers as Ptolemy Llagos of Illyria, who placed such stories literally into the heavens through the naming of constellations, such mythology would be even less recalled today.
Supplementing the acts of the Gods and Goddesses rests the mythology of the common man and the world?s evil they must face. Albanian Mythology is filled with a variety of monsters, ranging from mighty giants called Baloz, to tiny gnomes called Thopc who take delight in teasing people by turning them into animals. In such tales live witches known as shtrigas which cast spells and the Syni I keq. Female nymphs known as oras, whose glance can turn a man into stone, vampire-like lugats which live off human blood, and karkanxhols—half-man, half-wolf , which hunt shepherds under the full moon—are among the mythological personifications of evil in which folklore and superstition abound. Indeed, though made famous by the Germanic minority of Wallachia who were subjugated to the horrors of ruler Vlad Dracul, then later by the author Bram Stoker, it was Lord Byron who first related tales to Western Europeans of vampires. These tales were inspired by the folklore and tales he encountered while visiting Southern Albania.
To such vestiges of horror as lugats came the need for heroes with ingenious methods to combat them. Such heroes might themselves take the form of mere mortals, or those figures of mythology which were adhered to as good. Zanas, female mountain spirits which dwell near streams, have often been called upon to protect Albanian warriors. The deadly acts of kulshedras, a fire-breathing serpent with seven heads that pollutes the water, air, and soil, have for time immemorial been slain by drangues; human-like warriors with wings under their arms. When lacking such mythical interventions, Albanians have taken it upon themselves to combat evil with assorted amulets, herbs, magical stones, rings, and through such practices as shooting at the moon to ward off wolves. It is still the belief that to spit in a fire is taboo, and that one will be petrified if he breaks an oath made on a pledge stone.
Aspects of more modern and tangible calls for courage are highly represented in more recent forms of Albanian folklore, whereby the acts and deeds of real individuals become legendary, and take on almost mythical proportions. Typical in Southern Albania are the heroics of noble sons, burri I dheut, who took to battle against the overwhelming might of the Turk, as well as faithful women, bukura e dheut, who chose to jump to their death off of cliffs, their babies in arm, rather than be taken or even touched by the invader. The tales of Northern Albania generally focus on the common man’s battle with their Slavic neighbors. Songs and tales surround such characters as Muj, a shepherd who gains great powers by capturing three goats with golden horns, and in turn defeats the Slavs in battle. Upon his death, the enemy challenges him in his grave, from where he calls on his brother Halil to defeat them and return him to life. Other figures of mountain lore such as Oso Kuka, Marash Uci, and the brave maiden Tringa have been immortalized in the works of such writers as Gjergj Fishta, and represent battles for freedom and survival which are unfortunately still very prominent in the lives of the Albanian people to this day.
 
znaete sto na balkanov nema istorija ne se karajte cie e kakoe nie sme turlitava sou od inaet i od lubomora ke se ispokolime edni so drugi a zaedno mozeme da vladeeme so svetot kako sto aleksandar go storil toa 3,5 stoletija pred hrista
 
znaete sto na balkanov nema istorija ne se karajte cie e kakoe nie sme turlitava sou od inaet i od lubomora ke se ispokolime edni so drugi a zaedno mozeme da vladeeme so svetot kako sto aleksandar go storil toa 3,5 stoletija pred hrista

E sho ubavo si kaza.
Koj znae od shto kur sme praveni.
Ali sepak, polemika, debata... Vrvi vremeto... Zanimlivosti, interesni licnosti... Patoloshki zelbi za tugja diskreditacija ili superiornost vo odnos na drugi, a isto taka zaboravajki gi site agatoloshki fenomeni shto postojat nadvor od svetot na materijata... Smeshno, no vistinito... Ima i patrioti, a ima i kosmopoliti, ama retki se:)
 
istorijata ne govori da ja slusneme ne emituva slika da ja videme taa ostava belezi koi nie denes gi tolkuvame dali nie imame kapacitet za toa ili ne nikogas nema da doznaeme
 
Ke zaboravev i ova.
Romanski zborovi so Trakaski substrat i prevod nivni na albanski.

abur -- avull
akata -- kap
alak -- lakлr
baci -- bari
baliga -- bajga
balta -- balta
barza -- bardhл
balaur -- Bolla (njл lloj pлrbindлshi)
balan -- njeri me flokл tл bardhл
brad -- bredh
brau -- brez
bukura -- e bukur
bukuros -- bukurosh
bunget -- bung
buza -- buza
kasiula -- kлsula
kapusha -- kлpusha
katun -- katund
sjoara -- sorra

(Nekoi istoricari smetaat deka imeto na glavniot grad na Romanija, t.e. Bukuresht ima albansko znacenje, ili znaci BUKUR ESHTE, vo prevod Ubavo e.)

Podolu nekolku referenci, shto gi "pravat" trakite i ilirite edna posebna grupa.

"One thing seems very likely to be true: the substrate of Romanian is practically the same language as the "mother" of Albanian!"

"Georgiev, puts Albanian in close typological relationship to a Thracian language"!

Cabej seems to have believed that Thracian and Illyrian were quite similar in structure and even in lexicon.

"There are evident traces of a Thracian tribe in the area of Shkoder"!

“Similarities between Romanian and Albanian regard mainly the Tosk dialect. This linguistic evidence made Arshi Pipa say that he saw a Thracian component in Toskeria, while Ghegeria, according to him, was mostly Illyrian”.

“Illyria (Albania), Thracia and Troya too have spoken Etruskians dialects prior Micenaen migration”!

There is no well-defined difference between the aboriginal Thracians and the native Illyrians.All of the Thracian tribes and the Illyrian tribes practiced TATTOOING, which distinguished them from the Celtic tribes that had from time to time dominated them.

Herodotus and other Greek historians portrayed the Illyrians as a semi-savage people; they viewed them as the most savage tribes of Thrace. Both peoples they described as practitioners of the art of tattooing. They painted their bodies and sacrificed human victims to their gods. The women of Illyria occupied as exalted position in tribal society and even exercised political authority. The queens are referred to as despots or royal personages. -- Vol. XIV, p. 326. Article "Illyria."

ēziē ..... dele / mezēnai

Na ovoj trakaski natpis gledame zborovi I ZI DELE MES.

Ime na plodovite slicni so onie albanskite.

Manteia, Mantia -- mani, manatherra;


P.S. Da ne treba da gi prevedam referencite? Se nadevam deka znaete angliski. Ne kako clenot so nick name anaveno, plasira informacii na angliski a ne go znae nivnoto znacenje, pa janlash na kraj izleguva.
 
s1m5hj.jpg

Kurdish Kingdoms of Corduene and Sophene

Description
The Growth of Roman Power in Asia Minor III (As organized by Pompey 63 BC)
Source
"Historical Atlas" by William R. Shepherd, New York, Henry Holt and Company
Date
1923
Author
Willian Shepherd (1871-1934)
 
Статус
Затворена за нови мислења.

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