ПЕЛАЗГИ/ ИЛИРИ/ МАКЕДОНЦИ/ TRAKI/ FRIGI/ АЛБАНЦИ

[Bratot]

Опасни извори и институции

Иначе многу умешно успеа да ја изоставиш последната реченица во наводниот “извор“ која јасно и гласно вели:

The theory, however, commands little general support.



Mayani's thesis, relying chiefly on Albanian, claimed to have established some of the grammar, and enlarged the known vocabulary, of ancient Etruscan, taking as his starting-point that Etruscan was based on Illyrian, and that an Illyrian core survives in modern Albanian, quite apart from Albanian's borrowings from Latin and modern languages.


Арно ама Илирскиот “останал“ во употреба само во Албанскиот модерен..но не и во Етрускиот, ИГНОРИРАЈЌИ ги примесите во Албанските зборови со Латинско потекло како и од останатите понови јазици.

[SIZE=-1]"un des derniers grands problиmes du dјchiffrement des јcritures"[/SIZE]




Овој Захарија мнооггууу прочуен...

Негови ДЕЛА

Од истово негово дело :

.. само колку за споредба

И повеќе за овие теории гранде хехе:

Other theories about the Pelasgians

Inevitably a group of people, who are not clearly defined and whose language may be related to a linguistic isolate, will attract controversial theories. The ones known to me are briefly listed below:
1. A Proto-Latin languageThe Romanian scholar, Nicolae Densuşianu (1846 - 1911), considered the Pelasgian to be a Proto-Latin speaking people and, therefore, the ancestors of the Romanians; he considered Romanian not to be derived from the Vulgar Latin of the Roman Empire but from 'Proto-Latin'. In Dacia Preistorica he offered a translation of the Lemnos inscription. As far as I know, his views command little support outside of Romania.А сега истово што другарчето го постирало погоре ама ја ИЗОСТАВИЛО последната реченица, хехе што ќе му е бе
2. An ancient form of AlbanianThe French author Zacharie Mayani (1899 - ) has put forward a theory that links Etruscan to Albanian. This theory places Albanian (which is generally considered to be an IE derived langauge, probably a survival from the ancient Ilyrian IE) outside of the IE group of languages, sharing one branch with Etruscan and another with ancient Greek. (The latter language is also considered by nearly everyone else to belong to the IE group.)
Mayani's view is espoused by the Albanian poet, Nermin Vlora Falaschi, who has published a "translation" of the Lemnos stele in accordance with this theory. This "translation" and the other evidence she adduces in support of the theory may be found in L'Etrusco lingua viva (Antiche Civilitа Mediterranee - II, Bardi Editore, Roma 1989). This point of view is also supported by Robert d'Angјly, Giuseppe Catapano, Matthieu Aref and one or two others. The theory, however, commands little general support.
3. A lost Indo-European languageIn the1950s a theory was widely propagated by A. J. van Windekens (see Le pјlasgique, Louvain,1952) and others that identified the Pelasgians with IE-speaking settlers who occupied the northern Aegean region before the arrival of the Greeks. The proponents of this theory purported to have reconstructed an IE derived language, with a consonantal sound shift similar to that found in the Germanic languages and in Armenian. In 1965 D.A. Hester made a comprehensive review of the claims of this theory in an article "'Pelasgian' - A New Indo-European Language?" (Lingua 13, 1965, pages 338 - 384), and clearly showed how unsound it was. The theory now commands little support.4. An ancient form of GreekThere are those who hold that the Pelasgians were Helenes and thius the direct ancestors of the Greek tribes of antiquity. This theory seems to have risen to counter-act the claims of Albanias, Romanians and others to be descended from the Pelasgians. As far as I know, there has been no attempt to translate the Lemnos inscription as "Proto-Greek."5. A Turkic languageA Turkish scholar, Polat Kaya, has recently offered a "translation;" of the Lemnian inscription, based on his theory that the language is related to Turkish. Most scholars believe that at the time of the inscription (6th century BCE) the Turkic peoples were several thousand miles away in southern Siberia, and did not begin to migrate eastwards till about 300 CE. Kaya, however, identifies Scythians as Turkic peoples, thus putting Turkic peoples in Black Sea area at a much earlier date. His theory commands very little support.6. A Caucasian off-shootSome Georgian scholars, such as M.G. Tseretheli, R.V. Gordeziani, M. Abdushelishvili and Dr Zviad Gamasakhurdia, connect the Pelasgians with the Ibero-Caucasian cultures of the prehistoric Caucasus. This has some plausibilty in that some have seen connexions between pre-IE languages of Asia Minor, such as Hattic, with the languages of the Caucasus. But the evidence is far from certain. As far as I know, no "translation" of the Lemnian stele has been claimed on the basis of Georgian.

 

[filipmakedonski]

Poznatite stranci albanologi: Gustav Majer, Holger Pedersen, Norbert Jokli,Franc Mikloshiq,Hahni,Shuflai,Franc Bob, Maximilian Lamberti, Edith Durham,August Shllajher, Johanes Shmid, Hugo Shuardi,KATICIQ, i mnogu drugi.koi go imat potvrdeno ednas za sekogas vo evropskata istorija ilirsko-albanskoto poteklo.

се што е потребно се извори.
дај релевантни извори кои сите ги разбираме.
не дека не ви веруваме , туку џабе постирате вакви националистички ставови кога со ништо не ги поткрепувате.

 

[Serdarot]

Od nepotvrdeni teorii i megalomanski idei mi e preku glava.

jas rekov deka nema da diskutiram se dodeka ne izlezat od toa "naj naj naj"

ama izgleda ne ni svakjaat shto saka da im se kaze...

a za hORO i iSTORIJA ne im se pravi muabet... normalno, ke pocnam da veruvam deka se rodnini so "grcite", isto se ponashaat

btw, tebe licno edno izvini za nacinot vcera, jbg, i ti davaj fakti, a ne zakljucoci

poz do site, i do 6te lichnosti na shizofrenikot

 

[filipmakedonski]

poz do site, i do 6te lichnosti na shizofrenikot

што бе само шест беа:
сигурен сум дека се повеќе

 

[anaveno]

tekstot objasnuv nekoja poezija za nekoj vojnik MORINAJ sto ide na vojna a i e objasneto so site preveduvanje

navistina,ete gi i Morinaj i Vuljaj,so site preveduvanja...
fali uste Shpëtim i Pelazgite ke stanat PIE narod..

 

[enhallon]

Messerschmitt seems to have multiple personalities using Tonny64 and Enhalon and Tosk86 and SilverBullet and Messerschmitt sharing the same computer. No soup for you! and you! and you!

Се извинувам што ќе морам да ја расипам забавата, ама и шестиот јузер ќе ти оди на перманент.

misticen ova tvoja rabota me potsetuva na eden golem film 'gladiator' i kako znaes i ti kralot aurelius(ne sum siguren) iako ja imase moznosta da go pravi 'ban' gladiatorot toj ne go pravese toa.ne go pravese zatoasto narodot bil so gladiatorot i zatoasto toj bese vo pravo.
no i kralot bese hrabar.i toj odluci podobro da vojuva so nego otkolku da go ubie na kukavicki nacin.
eve tuka ti e razlikata megu tebe i toj!

 

[anaveno]

a za hORO i iSTORIJA ne im se pravi muabet... normalno, ke pocnam da veruvam deka se rodnini so "grcite", isto se ponashaat

na oro se odi promenet..
rodnini se..obata etnosa nosele fustaneli..
i isto se ponasaat..nasekade se raspravaat cij fustan imal pogolemo dekolte..

 

[Picasso`]

INTRODUCTION
Folk tales and legends are still very much alive in the mountains of Albania, a land of haunted history. They are recited in the evenings after a day's work or out in the fields, are learned by heart and pass, as if immortal, from one generation to the next. Whose imagination could not be captured by the cunning of the Scurfhead, by the demands of the Earthly Beauty, by the heroic feats of Mujo and Halil or by the appearance of a fiery Kulshedra in the forest?
The fundamental theme of Albanian folk tales, as no doubt of folk tales everywhere, is the struggle between good and evil, a reflection of social values as we perceive them. The cautious reader may rest assured from the start that in the fantastic world of Albanian folk literature the good always win out.
Oral literature is known to preserve many archaic elements. Albanian folk tales reveal not only a number of oriental features from the centuries when Albania formed an integral part of the Ottoman Empire but indeed also the occasional trace of the ancient world of Greco-Roman mythology. Pashas and dervishes abound in an otherwise eminently European context. The evident patriarchal structure in the tales and the passive, secondary roles attributed to female characters reflect Albania's traditionally Moslem society. In the first half of the twentieth century, about 70% of the Albanian population was Moslem, 20% Orthodox and 10% Catholic.
Yet despite their oriental background and the remoteness of Albanian culture, one of the last in Europe to withstand the onslaught of our high-tech monoculture, many of the tales will have a surprisingly familiar ring to the Western reader.
Albanian folk tales were first recorded in the middle of the nineteenth century by European scholars such as Johann Georg von Hahn (1854), the Austrian consul in Janina (Ioannina), Karl H. Reinhold (1855) and Giuseppe Pitrи (1875). The next generation of scholars to take an interest in the collection of Albanian folk tales were primarily philologists, among them well-known Indo-European linguists concerned with recording and analysing a hitherto little known European language: Auguste Dozon (1879, 1881), Jan Jarnik (1883), Gustav Meyer (1884, 1888), Holger Pedersen (1895), Gustav Weigand (1913) and August Leskien (1915).
The nationalist movement in Albania in the second half of the nineteenth century, the so-called Rilindja period, gave rise to native collections of folklore material such as the 'Albanian Bee' (Albanike melissa / Belietta sskiypetare) by Thimi Mitko (1878), the 'Albanian Spelling Book' (Albanikon alfavetarion / Avabatar arbлror) by the Greco-Albanian Anastas Kullurioti (1882) and the 'Waves of the Sea' (Valлt e Detit) by Spiro Dine (1908). In the last thirty years, much field work has been done by the Institute of Folk Culture in Tirana and by the Institute of Albanian Studies in Prishtina, which have published numerous collections of folk tales and legends. Unfortunately, very little of this substantial material has been translated into other languages.
The only substantial collections of Albanian folk tales to have appeared in English up to the present, as far as I am aware, are Tricks of women and other Albanian tales by Paul Fenimore Cooper (New York 1928), which was translated from the collections of Dozon and Pedersen, and Albanian wonder tales by Post Wheeler (London 1936). The present volume of Albanian tales endeavours to be as faithful as possible in style and content to the original Albanian texts which were recorded from word of mouth in a relatively unelaborate code.
Included in this collection are not only folk tales but prose versions of a selection of well-known Albanian legends (based originally on historical or mythological events and figures). The adventures of Mujo and Halil and their band of mountain warriors are still told and indeed sung in epic verse in the northern Albanian mountains, and the exploits of the great Scanderbeg, the Albanian national hero who freed large parts of the country from Turkish rule in the fifteenth century, are recounted everywhere Albanians gather, as if events five centuries old had taken place yesterday.
It remains for me to thank the many people who have assisted me in this project, among whom the late Qemal Haxhihasani of the Institute of Folk Culture (Tirana), staff members of the Institute of Linguistics and Literature (Tirana) and of the Institute of Albanian Studies (Prishtina), as well as Barbara Schultz (Ottawa) for her kind revision of the manuscript.

Robert Elsie
Eifel mountains, Germany
[SIZE=+1]

[/SIZE]
TABLE OF CONTENTS

• Introduction
  
• Albanian folk tales
  The boy and the Earthly Beauty
  The scurfhead
  The three friends and the Earthly Beauty
  The three brothers and the three sisters
  The youth and the maiden with stars on their foreheads and crescents on their breasts
  The shoes
  The girl who became a boy
  The maiden in the box
  The tale of the youth who understood the language of the animals
  The Stirrup Moor
  The king's daughter and the skull
  The bear and the dervish
  The snake and the king's daughter
  Gjizar the nightingale
  Half Rooster
  The boy with no name
  The barefaced man and the Pasha's brother
  The foolish youth and the ring
  The princess of China
  The jealous sisters
  The grateful snake and the magic case
  The maiden who was promised to the sun
• Albanian legends
  Mujo's strength
  Mujo and the Zanas
  Halil's marriage
  Mujo and Halil visit the Sultan
  Mujo avenges Halil's death
  Gjergj Elez Alia
  Aga Ymer of Ulcinj
  Scanderbeg and Ballaban
  Shega and Vllastar
  Rozafat Castle

 

[CELTIK]

slusaj albance maka mi e da ti gi citam referative ti kazav nekni istorijata nema usta da kaze kako bilo toa sto ti go kazuvas mozda nekoj drug go kazuva poinaku tret treto itn kako sakas svatime ama ova e vistinata BALKANSKA EBANKA

 

[Picasso`]

slusaj albance maka mi e da ti gi citam referative ti kazav nekni istorijata nema usta da kaze kako bilo toa sto ti go kazuvas mozda nekoj drug go kazuva poinaku tret treto itn kako sakas svatime ama ova e vistinata BALKANSKA EBANKA

Dobro be makedonce, ne gi citaj.
Znaesh koj ne gi cita? Onoj shto se plashi od vistinata.
Ova ne beshe aluzija, do tebe, nego navistina koga ke 2, 3, 4, kazat nekoja teza koja sodrzi nad 90% slicni elementi ili isti, ke kazeme deka zboruvaat za inaet. No slucajot so albancite ne e takov.
Sprotivni se brojkite. Brojkite se vo polza na albancite.
Inaku kratok e tekstot, a i ne e tezok za preveduvanje

 

[CELTIK]

aj kazi mi so ste se potkrepuva edna teza posto se prais mnogu ucen

 

[Picasso`]

aj kazi mi so ste se potkrepuva edna teza posto se prais mnogu ucen

Pa toa e muabetot.
Ovie avtori koi jas gi postiram po formov, site tie se patepisci, albanolozi, arheolozi, istoricari, filolozi. Sve toa shto tie go imaat uvideno, najdeno, pronajdeno, go imaat objaveno vo nekoja nivna kniga. Knigite nivni se opshto svetski priznaeni, od site istoriski, genetski, filoloshki, arheoloshki institucii vo svetot.
Nasprotiv niv, ima momci koi postiraat nekoi "fakti" koi nivnoto postojano lezishte go naogjaat vo vozdushniot megjuprostor, ili podobro kazano, nemaat osnova

P.S. I ne sum ucen. Edvaj sum zavrshil sredno obrazovanie. Znam ke ti padne cudno, ali sum doziveal intelektualna metamorforza

 

[CELTIK]

dobro sea se znae se si ima distinkcija so e albansko sto e ne albansko ne moze ti da prais od vlakno ortoma ako na nekoj tamu si nekogas iznel nekoj ne osnovan fakt koj ti sega ne mozes da mi go dokazes a nekamoli toj

 

[Picasso`]

dobro sea se znae se si ima distinkcija so e albansko sto e ne albansko ne moze ti da prais od vlakno ortoma ako na nekoj tamu si nekogas iznel nekoj ne osnovan fakt koj ti sega ne mozes da mi go dokazes a nekamoli toj

Jas nishto ne sakam da napravam. Samo neshto shto aberira, skrshnuva da go usmeram prema onoj vistinskiot pat. Patot po naucno verifikuvan.
Jas ne mozam da napravam neshto shto ne e albansko da bide albansko.
Ali sekako, ima avtori koi vikaat deka albanskiot jazik e offspring od onoj na pelazgite, ima isto koi vikaat od ilirite, ima koi vikaat deka e od epirite, isto taka ima i takvi koi vikaat deka e since na narodi od Kafkas, sekako ovie poslednite se onie shto faktite i dokazite bash i ne im odat pri raka

Eve ushte neshto za IE:


<FONT face=Arial size=4>That Albanian is of clearly Indo-European origin was recognized by the German philologist, Franz Bopp, in 1854; the details of the main correspondences of Albanian with Indo-European languages were elaborated by another German philologist, Gustav Meyer, in the 1880s and 1890s. Further linguistic refinements were presented by the Danish linguist Holger Pedersen and the Austrian Norbert Jokl. The following etymologies illustrate the relationship of Albanian to Indo-European (an asterisk preceding a word denotes an unattested, hypothetical Indo-European parent word, which is written in a conventionalized orthography): pes‘ "five" (from *pŽnk e); zjarm "fire" (from *g hermos); nat‘ "night" (from *nok t-); dh‘nd‘r "son-in-law" (from * gem ter-); gjarp‘r "snake" (from *sŽrpon-); bjer "bring!" (from *bhere); djeg "I burn" (from *dheg ho); kam "I have" (from *kapmi); pata "I had" (from *pot-); pjek "I roast" (from * peko); thom, thot‘ "I say, he says" (from *k'emi, *k'et . . .).

 

[CELTIK]

jas ne ti sporam nisto ako sakaz da znaes gledam na rabotite od poinakov aspekt vie si ste zasebna i posebna nacija i kazi koj moze toa da vi go spori no mene me cudi zosto vie vikate deka vo labunista srusko ima 10 000 albanci koga nema ni eden