Alexander the Great - Research
Posted: Mon Jul 27, 2009 4:45 pm
kuvend që bashkon arbërorët
Curtius(2) Hist. Alex. Magni Maced., IV, I11.4.:
... which narrates another event of the kingdom of Alexander... considered as an indication that the Macedonian language was not a Greek dialect, but a different language: the general Philotas was accused by one of his compatriots of not feeling ashamed,
" . . . Macedonatus, homines linguae suae per interpretem audire,"
". . . born a Macedonian, to hear the men of his language through an interpreter,"
i.e., according to this passage, Philotas had need of translators in order to understand the mother tongue.
Yet in a curious way, this passage comes to contradict another by the same author in the same document (VI.9.34-36.) Alexander asks if Philotas will speak in the language of their fathers,
"... Macedones ... de te indicaturi sunt, quero an patrio sermone sis apud eos usurus," "... the Macedonians who will judge you, I ask if you will use the language of [our] fathers with them,"
and elicited the response:
"Praeter Macedonas ... plerique adsunt, quos facilius quae dicam percep-turus arbitror, si eadem lingua fuero usus qua tu egisti, non ob aliud, credo quam ut oratio tua intellegi posset a pluribus,"
"[Above and] beyond the Macedonians ... there are many present whom, I feel, will more easily grasp the things I say if I use the same language you did, for no other reason, I believe, than that your speech might be understood by many."
This explanation caused the angry remarks of Alexander that Philotas neglects to speak in the language of their fathers:
"Ecquid videtis adeo etiam sermonis patrii Philotan toedere? Solus quippe fastidit eum discere. Sed dicat sane utcumque ei cordi est, dum memineritis aeque ilium a nostro more quam sermone abhorrere,"
"Have you ever seen Philotas reject the language of [our] fathers heretofore? Indeed, he alone is averse to learning it. Let him then say, however, it is in his heart, since you will remember that he is opposed to our custom[s] as well as our language."
1.(Justinus, book. VII. 1. 1).The entire Macedonia, a country with great political ideals and ruler of the world in the times of Alexander the Great, had had in ancient times a Pelasgian population
2.(Apollodorus, Bibl. book. III. 8. 1). Macedo, the national patriarch of Macedonia, appears in the ancient genealogy of the peoples from the Hem peninsula, as a descendant of Pelasgians.
3.Herodotus(book.I. 56) also writes that the Pelasgians who dwelt in the region of Pindus were called Macedoni.
Alexander the Great
Leka i Madhe
Sir William Woodthorpe Tarn, of the British Academy, regarded worldwide as having written the definitive work on Alexander the Great, states in the opening paragraph of his book Alexander the Great that "Alexander certainly had from his father (Philip II) and probably from his mother (Olymbia) Illyrian, i.e. Albanian, blood!"*
During Rose Wilder Lane's visit to Albania in 1921 resulting in the publication in1923 of her book Peaks of Shala, she heard the following rather extraordinary rendition of Albanian oral history about Alexander the Great from an Albanian elder:
"There was at that time two capitals of the united kingdom of Macedonia. There was Pela, between Salonika and Manastir, and there was Emadhija**, the old capital, lying in the valley which is now Mati (a high, fertile plateau north of Shkodra, near the coast of northern Albania - ED).
"Alexander's father, Filip the Second had great houses in both Pela and Emadhija, and before Lec i Madhe was born, his mother left Pela and came back to the original capital, Emadhija. It was there that Lec i Madhe was born, and there he lived until he was out of the cradle and rode on a horse when he first went down into Pela to see his father who came from the city to meet and see his son for the first time.
"Filip the Second was very proud of his son, and his pride led him to the one great foolishness of a good and wise king. He said that he would make Lec i Madhe king of the world, and that was well enough, but he thought to be king of the world a man must be more learned than he himself. Whereas all old men who have watched the ways of the world know that to be strong and ruthless will make a man powerful, but to be learned makes a man full of dreams and hesitations.
"In his pride and blindness, Filip the Second sent to Greece for an Albanian who had learned the ways of the ancien Greeks, and to that man he gave the boy, to be taught books. (The Albanian's) name was Aristotle, and he came from a family of the tribe of Ajeropi, his father having gone to a village in Macedonia and became a merchant there. Being rich, he sent his son, who was fond of thought rather than of action, to learn the ancient Greek ways of thinking. And it was this man who was brought by Filip the Second to teach his son."***
P 1, ALEXANDER THE GREAT, W.W. Tarn, Beacon Press, Boston, 1956
"Emadhija" means in Albanian "the great city"
PP 184, 186, 187, PEAKS OF SHALA, Rose Wilder Lane.Harper Brothers & Publishers, New York & London, 1923
Other nationalities , of course, have long laid claim to Alexander the Great as one of their own - most notably the Macedonians and the Greeks. However, as cited so authoritatively in the opening paragraph of Tarn's book, Alexander the Great can be rightfully identified as an Albanian
Arnavutlu Iskender Bey, (Albanian: Skenderbeu Shqiptari, English:
Skanderbeg, the Albanian). In Turkish and Albanian this title means
Lord Alexander the Albanian, Alexander the Great).
Skanderbeg’s helmet is made of white metal, adorned with a strip
dressed in gold. On its top lies the head of a horned goat made of bronze, also dressed in gold. The bottom part bears a copper strip adorned with a monogram separated by rosettes * IN * PE * RA * TO * RE * BT *, which means: Jhezus Nazarenus * Principi Emathie * Regi Albaniae * Terrori Osmanorum * Regi Epirotarum * Benedictat Te (Jesus Nazarene Blesses Thee [Skanderbeg], Prince of Mat, King of Albania, Terror of the Ottomans, King of Epirus). It is thought that the copper strip with the monogram is the work of the descendants of Skanderbeg and was placed there by them, as Skanderbeg never held any other title but “Lord of Albania” (Dominus Albaniae).
The first element which commands attention is the meaning and symbolism
of the horned goat on the helmet. The cult of the wild
goat, the symbol of the “zana” or goddess "Diana".Note: Dhi-ana;
Lady of the Goats in Albanian. The 'Z', 'D', 'Th' shift is vey common like Zeus,
Deus, Theos. There are signs indicating that the cult of the wild goat is
very ancient. The Roman writer and historian of the I-II century A.D., S.
Suetom Tanquilli (De Vita Caesarum, L.II, 12, 94.) writes that the Roman
Emperor Augustus, after putting down the Illyrian revolt of Bato, cut a coin
bearing the head of a horned goatto celebrate the victory.
E mathia------the great
maqedhon-------ma qe e dhon(alb) ------pastoral people(shephard)
There were arable tracts but the country was predominantly pastoral.
The HORNED GOAT
Amaltia Loving Zeus, nourishes baby Zeus and hides him from his father, who wants to kill him. She fed him with milk. Also the food of the gods is ambroz and honey.
amalt-thia-----i amalt(gheg-alb)--i amelt(gheg)----i ambel(gheg)--i embel(tosk)---qumesht(syn)-----milk(eng)
Alexandros is nominal.
Alexander is nominal as well.
the difference is what in albanian is called "trajte"(form)
trajte e shquar (definite noun)-------------
trajte e pashquar(indefinite noun)
when a child is borned the name is not given in "definite form" but in "indefinite form" of the noun.
PSH ---kete femi do ta quajme Aleksander---this child will be called Aleksander
os---of ""greek""" language is again Albanian (genitive) that helenes who developed another albanian dialect put as nominal.
Because: when a tribe is named is named by his king's name
ex-----shqiptaret a pirros
or another kind of genitive
thraket e Eumolpit