ARBERIAONLINE

Posted: **Thu Sep 09, 2010 5:48 pm**

Po shkruaj per disa ngjasime qe kane Sardenjasit me Shqiptaret.

mund te kontriboni per me teper ....

DNA

Henry Holland - Travels in the Ionian Isles, Albania, Thessaly, Macedonia (p.69)

Albanese dress, — a coarse, shaggy, woollen garment, with open sleeves, and a square flap behind, which serves occasionally as a hood, the colour sometimes grey or white, so as to give the resemblance to a goat-skin thrown over the back. I will not venture to say whether this is the sagum of the ancients ; but unquestionably there are many points of resemblance in the Albanian costume to that of the Grecian and Roman soldier. In comparing the outlines of this national dress with those of other countries, 1 find none to resemble it so much as that of the Sardinian peasantry.

Karnavale ne Sardenja

(simboli i djellit)

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

Fustanella dhe cyrla !!!!

Launeddas

Many studies have attempted to discover the origin of some obscure roots that today could legitimately be defined as indigenous, pre-Romance roots. First of all, the root of sard, present in many toponyms and distinctive of the ethnic group, is supposed to have come from the Sahrden, one of the so-called Peoples of the Sea.

Massimo Pittau claimed in 1984 to have found in the Etruscan language the etymology of many other Latin words, after comparison with the Nuragic language. If true, one could conclude that, having evidence of a deep influence of Etruscan culture in Sardinia, the island could have directly received from Etruscan many elements that are instead usually considered to be of Latin origin. Pittau then indicates that both the Etruscan and Nuragic languages are descended from the Lydian language

Cicero, who called Sardinians latrones matrucati ("thieves with rough sheep-wool cloaks")

!!!!!!!!!!!!!!!!

Posted: **Thu Sep 09, 2010 7:44 pm**

Disi e ngjashme me kenget tona baritore?

Posted: **Fri Sep 10, 2010 11:15 am**

Pergezohem per temen mbi lidhjet Sardo.Ilire, anetar me nofken 'Trojan'!
...

Mos lini me nje ane edhe faktin se studiuesi Alberto Areddu, i cili ka shkruajtur nje liber mbi 'Sardenjen Ilire', thote se qindra fjale te disa dialekteve, me konservativet te Sardenjes, si dhe plot emervende andej, mund te shpjegohen vetem me shqipen.

Posted: **Fri Sep 10, 2010 11:49 am**

L’intervista con il Dott. Alberto G. Areddu autore del libro “Le Origini Albanesi della Civiltà in Sardegna”.

Dott. Alberto G. Areddu da anni si interessa alla disciplina denominata “linguistica sarda” per la quale ha pubblicato Studi Etimologici Logudoresi. Postille e aggiunte al DES (1996), Launeddas e altri studi greco-italici (2004). Ha pubblicato sulla Romance Philology di Berkeley, ed è stato recensito da H.J. Wolf sulla Zeitschrift für Romanische Philologie (2002). Nel suo ultimo saggio "Le Origini Albanesi della Civiltà in Sardegna" l’autore prosegue una sua ricerca fino alle fonti originarie del sardo, giungendo così ad indicare la prospettiva paleoillirica come la più convincente, basandosi sui numerosi elementi della toponomastica e sui diversi lessemi, finora rimasti inspiegati

Brunilda Ternova: Prima di tutto Dott. Areddu la ringrazio per averci dato l’opportunità di intervistarLa, creando così la possibilità al lettore albanese (in Albania e in diaspora) di conoscere Lei e la sua opera scientifica.

Prof. Alberto G. Areddu: Sono io che ringrazio Voi per l’opportunità che mi date di parlare del mio lavoro.

Brunilda Ternova: L’opera difficilmente si distingue dal suo creatore, perciò mi permetta di chiederLe qualcosa su di Lei. Chi è Dott. Alberto Areddu, dove è nato e dove è cresciuto?

Prof. Alberto G. Areddu: Sono nato a Genova da genitori sardi, mi son laureato nella città ligure, dopodiché mi son trasferito per l’insegnamento in Sardegna, attualmente sono di ruolo nella scuola pubblica e insegno in un liceo.

Brunilda Ternova: Il suo libro “L’origine albanese della civiltà in Sardegna” è un libro pubblicato nel 2007 e tratta argomenti interessantissimi nel ambito linguistico, etnografico e storico. Ci può spiegare cosa significa questo libro per Lei, cosa l’ha spinto a intraprendere un studio di questo genere e come questi studi sono nati e si sono sviluppati durante il tempo?

Prof. Alberto G. Areddu: Mah, l’interesse che mi ha preso da sempre era quello di trovare delle spiegazioni riguardo quali fossero le origini dei sardi, i quali essendo isolani da una o più parti devono essere necessariamente provenuti, e finora si erano formulate diverse ipotesi che finivano per autoeliminarsi l’una con l’altra. Da tempo io attraverso la ricerca etimologica sul campo, mi interessavo a ciò: la difficoltà era nel potersi procurare il materiale sufficiente per corroborare in maniera decente dal punto di vista scientifico quelle che però erano in origine semplici intuizioni.

Brunilda Ternova: Quali sono i punti forti che secondo Lei argomentano la Sua teoria sulle origini illiriche della civiltà in Sardegna? E come mai altri studiosi hanno timore, per non dire paura, di trattare questi punti d’incontro storici nell’antichità tra il popolo sardo e quello illirico?

Prof. Alberto G. Areddu: Questa è una domanda rilevante. Bisogna sapere che l’argomento antiquaristico e in particolare quello toponomastico-ricostruttivo in Sardegna è appaltato, possiamo usare questa parola senza alcun timore, a pochi studiosi, i quali non hanno alcun interesse che un non accademico possa dire delle cose che risultino contrarie alle loro precedenti ipotesi o elaborazioni. Così è successo che l’unica recensione (in gran parte positiva), finora uscita, è di un non-sardo, il noto balcanologo Emanuele Banfi, dell’università di Milano. Cè poi una ragione di popolo che fa sì che il mio saggio interessi pochi: da diversi anni c’è una corrente editoriale sarda, che ha interesse a mostrare (più che dimostrare) che i Paleosardi erano degli antichissimi Semiti creatori in qualche caso di una straordinaria civiltà, nata quasi abiogeneticamente…Le aggiungo poi che anche illustri baroni universitari sono trascinati da queste ipotesi e scrivono libri easy reading per questo pubblico indotto; è così che molti in Sardegna pensano che i sardi discendano dai fantomatici lidi (di cui sappiamo praticamente zero), e i Sardi quindi non siano null’altro che l’anello di congiunzione cogli Etruschi. Come è facile immaginare non c’è più un babilonese o un lidio vivo per replicare alle eventuali inesatezze di questi studiosi, ma tant’è. E’ palese anche qui che l’idea è vendere delle fialette di speranza a gente che si pensa ne abbia bisogno, a tutto discapito della ricerca scientifica. I Sardi quindi, senza accusarli troppo di leggerezza, amano cavalcare (ed essere cavalcati) da ipotesi Forti, che riescano a sublimare un certo loro antico senso di inferiorità (dovuto al fatto di non essere né sentirsi italiani), e l’ipotesi illirico-albanese non attrae per essere figlia di un popolo minoritario. Leggendo tuttavia ultimamente qualche articolo di qualche rivista sarda si viene ad accennare-senza ovviamente citarmi- a qualche relazione del mondo paleosardo col mondo trace, visto però questo come in relazione con la fantomatica area lidia. Gli elementi forti che corroborano invece la mia tesi sono: la localizzazione di alcuni lessemi nelle aree più conservative della Sardegna, che non sono spiegabili con la latinità e invece possono essere spiegati con l’albanese, il rumeno, certi elementi arcaici del balto-slavo, o con quel poco (ma non proprio nulla) che conosciamo di trace e illirico, spesso preservatoci in glosse e parole greche. Ci sono dati offerti dalle fonti storiografiche greche che tendono a qualificare l’arrivo di elementi illirici in Sardegna, non di una invasione di popoli, uniti a genti beotiche (che parlavano l’eolico) a segnare un momento importante nella civilizzazione, esercitata quindi da gente culturalmente superiore rispetto a quella degli isolani, specie nell’ambito agricolo e nelle tipologie di coltivazione.

Brunilda Ternova: Questo libro è la sua terza pubblicazione auto-finanziata. Le sembra naturale e “giusto” che questo genere di lavoro scientifico incontri così tante difficoltà ad essere pubblicato e perciò divulgato dagli enti preposti a questo, ovvero gli editori?

Prof. Alberto G. Areddu: Vi dirò che questa purtroppo è una prassi più diffusa di quel che si creda. Oggi o hai dietro un grosso editore che però pensa a opere che superino almeno le tremila copie di base, o altrimenti devi ricorrere all’editoria on demand più o meno travestita da editoria ufficiale, per cui uno lavora a un’ipotesi che potrebbe esser anche del tutto sbagliata, investendoci tempo e capitali, a suo rischio e pericolo. Quel che non si può accettare è che ti impediscano la pubblicazione proprio coloro che hanno i tuoi stessi interessi, ciò è odioso e disumanizzante; ma non ha neanche senso lamentarsi troppo a posteriori perché persista questo atteggiamento di silenzio, perché gli accademici autoreferenziali e corporativi sono, se poi ti sei permesso pure di criticarli all’interno del saggio per te è proprio finita.

Brunilda Ternova: Le sue teorie sono molto rivoluzionarie, ha avuto un po’ di timore che le sue idee venissero criticate dai circoli accademici e scientifici?

Prof. Alberto G. Areddu: Meno rivoluzionarie di quel che si creda. L’idea di un elemento paleobalcanico all’interno del sardo infatti non è nuovissima: il massimo studioso del sardo, il tedesco Max Leopold Wagner l’aveva affacciata in un saggio del 1933 sulla rivista Revue de Linguistique Romane (che il curioso può scaricare dal sito di Gallica), poi ricadde purtroppo nella idea della scuola italiana cosidetta “mediterraneista” che vedeva un’enorme presenza di elementi pre-indoeuropei nell’areale mediterraneo, e pochissimi elementi indoeuropei. Comunque vi ripeto, magari le mie osservazioni venissero criticate: perché significherebbe che “esistono”, come Vi dicevo in due anni, nell’isola di Sardegna, non è uscita alcuna recensione su giornali locali, televisioni, riviste accademiche o paraccademiche, per farmi vedere mi son fatto un sito web e scrivo su qualche blog. I giornalisti (si tenga presente che il 90 % di essi non conosce né il greco né il latino, figuriamoci l’albanese) ascoltano col paraorecchi quel che gli dicono i loro referenti universitari, che spesso hanno più di un piede nelle case editrici, nelle case di distribuzione e nei due, non eccelsi, quotidiani che si pubblicano. Cì sarebbe altro da aggiungere?

Brunilda Ternova : Che cosa rappresenta per Lei la Sardegna e che cosa significa essere sardo oggi sotto la luce di questo legame Sardo-Illirico (Albanese)?

Prof. Alberto G. Areddu: Significa cercare di tracciare una lontana rotta che ha portato elementi di civilizzazione nell’età del bronzo a popolazioni che erano rimaste a fasi arretrate del Neolitico. E probabile che in area nuorese, ma le indagini genetiche sono ancora all’inizio, si possano trovare, un giorno dei nuclei di parentela genetica con le odierne popolazioni balcaniche: è per questo che ho intitolato un mio capitolo, parafrasando Virgilio: Della ricerca dell’antico padre.

Brunilda Ternova: La presenza della diaspora Albanese in Italia è tra le più numerose e tra le più constanti che si conosca nella storia, cominciando dalla antichità fin ad oggi. Pensa che questo legame così antico e la presenza odierna degli albanesi sul territorio, possano aiutarci a creare un clima di reciproca fratellanza tra i nostri popoli e di futuri scambi tra i nostri studiosi e scienziati?

Prof. Alberto G. Areddu: Sarebbe auspicabile tutto ciò. Purtroppo cadiamo in un momento in cui sia in Italia che in Sardegna si è avuta una certa reazione verso l’immigrato tout court, a prescindere dalla qualità degli individui, e tutto ciò per ragioni di ordine pubblico e della attuale crisi economica. Ragionando in termini antichi, una diaspora illirica potrebbe essere intravista in quei “Popoli del mare” tra cui si annoverano i Shardana, che secondo l’interpretazione di studiosi come lo Schachermeyr e il Bonfante, si pensa fossero proprio genti di matrice illirica, che spinte dalla necessità si erano rovesciate verso il delta del Nilo, per poi dirigersi verso la Palestina: molti dati parrebbero assicurare questa provenienza: la città di Sarda (l’odierna Shudah), e la tribù dei Sardeates o degli Ardiei, la città di Pelastae, da cui l’etnonimo di Pelaestini o Pelasgi e altre cose ancora.

Brunilda Ternova: Pensa che ci possano essere altre iniziative - non solo dei saggi scritti, ma anche iniziative accademiche - per mettere più luce su questi argomenti e svelare il mistero del passato dei nostri popoli?

Prof. Alberto G. Areddu: Indubbiamente. Bisognerebbe che studiosi albanesi si occupassero della “Cosa sarda” per vedere se individuano loro, nuclei di comune civilizzazione e altrettanto sarebbe sperabile che se non degli accademici, dei curiosi, degli sperimentatori ragionevoli, delle persone prive di pregiudizi e dotate di lume di cervello viceversa si occupassero della “Cosa albanese” tra di noi, magari studiando approfonditamente i loro dialetti, tradizioni e toponomastica. Purtroppo scontiamo un peso negativo: che siamo popoli numericamente piccoli e non so quanti in Albania e Sardegna sarebbero disposti ad approfondire queste sottili relazioni

Brunilda Ternova: Quale sarebbe il suo messaggio per il lettore albanese, e quale sarà l’argomento della sua prossima opera ?

Prof. Alberto G. Areddu: Un mio desiderio culturale sarebbe che si sviluppasse un filone anche aldifuori dell’Albania di rivalutazione delle antichità illiriche, come è successo per altre antiche popolazioni indoeuropee quasi dimenticate (pensiamo alla fortuna delle saghe celtiche). Il mio desiderio scientifico è sperare di lavorare a un prossimo saggio in cui possano approfondire alcuni aspetti di ricostruzione storica e culturale lasciati in sordina nelle “Origini albanesi della civiltà in Sardegna”, cioè non solo parole, ma oggetti, tradizioni, correlazioni, simboli. E ora, se permettete, vorrei congedarmi da voi usando il tipico vostro verbo dei saluti: falem, che secondo il grande Eqrem Çabej deriva dal latino CHALARE, preservato anche in sardo e in corso, solo che nelle due isole si usa col solo valore originario di “scendere”: falare. Pertanto a voi tutti: faleminderit.

Brunilda Ternova: Grazie a Lei Dott. Areddu per averci lasciato questa piacevole intervista!

Per ulteriori informazioni si può consultare il blog personale dell'autore:

http://web.tiscali.it/sardoillirica/sardoillirica/

http://web.tiscali.it/sardoillirica/sar ... a/ARCHIVIO ILLIRICO.htm

Posted: **Fri Sep 10, 2010 4:29 pm**

Arban_Blandi wrote:Pergezohem per temen mbi lidhjet Sardo.Ilire, anetar me nofken 'Trojan'!
...

Mos lini me nje ane edhe faktin se studiuesi Alberto Areddu, i cili ka shkruajtur nje liber mbi 'Sardenjen Ilire', thote se qindra fjale te disa dialekteve, me konservativet te Sardenjes, si dhe plot emervende andej, mund te shpjegohen vetem me shqipen.

Faleminderit Arban....

skishte si mos me shkonte nder mendje nje lidhje e tille... kemi ngjashmeri.... !!!

sic duket pellazget ose "njerezit e detit" kane pasur te njejten kulture te cilen pak popuj e mbajne sot ne karakteristikat e tyre...

edhe sardenjasit ose sardet, kane lidhje me pellazget e etrusket, po shikoja edhe veshjet e grave qe jane shumengjyreshe dhe me motive te ndryshme qe ngjasojne me ato Arbereshe dhe/ose Shqiptare.........

ska nevoj te shkojme ne "Kashmir" kur i kemi ketu afer....

Posted: **Fri Sep 10, 2010 5:14 pm**

Po e shkruaj edhe ne Anglisht meqe e gjeta Arber

Interview with Professor Alberto G. Areddu author of the book "Albanian
Origins of Civilization in Sardinia”.
by Brunilda Ternova

Dr. Prof. Alberto G. Areddu has been interested for years in the discipline called "Sardinian language" regarding which he published: Studi Etimologici Logudoresi, Postille e Aggiunte al DES (1996), Launeddas and other greek-italic studies (2004). He published his works in Berkeley Romance Philology, and was reviewed by HJ Wolf in Zeitschrift für Romanische Philologie (2002).

In his latest essay "Albanian Origins of Civilization in Sardinia" the author continues his research back to the original sources of Sardinian language, testifying and highlighting the most compelling paleo-illiric perspective relying upon many elements of topography and several lexemes so far unexplained.
Brunilda Ternova: First, Professor Areddu thank you
for the chance you offered us to do this interview, enabling the Albanian readers (in Albania and in diaspora) to know you and your scientific works.

Prof. Alberto G. Areddu:
Thank you for giving me
the opportunity to talk about my works.

Brunilda Ternova:
Since it is hard to conceive the work detached from its creator, let me ask you
something about yourself. Who is Professor Alberto G. Areddu, where was he born and where did
he grow up?

Prof. Alberto G. Areddu:
I was born in Genoa (Italy) from Sardinian parents. There I also
graduated, after that I moved to Sardinia island. At the moment I’m a teacher in a public high
school.

Brunilda Ternova:
Your latest essay "Albanian Origins of Civilization in Sardinia" was
published in 2007 and is a book that deals with many interesting arguments in linguistic, ethnographic and historical fields. Can you explain to us what this book represents to you, what drove you to undertake a study of this nature and how these studies emerged and grew developed during the time?

Prof. Alberto G. Areddu:
Well, the interest that always got me was to find explanations about
what were the origins of the Sardinians, who, being islanders, should definitely have come from somewhere. Till now the various hypotheses that emerged, simply contradicted each other. It’s a long I have been through the etymological research in the field. The difficulty was in being able to procure the proving material so to support from a scientific perspective those that were originally simple insights.

Brunilda Ternova:
What are the strengths that you think can support your theory about the Illyrian
origins of civilization in Sardinia? And why other scholars hesitate and are afraid to deal with these
matching points in antiquity between the Sardinian people and the Illyrians?

Prof. Alberto G. Areddu:
This is a crucial question. It should be known, and we can say it without
fear at all, that the issue of antiquity, especially the toponymic reconstruction in Sardinia, is contracted only by a few scholars who have no interests in allowing non-academics to express opinions contrary to the hypothesis or their works. So happened that the only review (mostly positive) published, belongs to a non-Sardinian, the well known balkanologist Emanuele Banfi, University of Milan.
There is also a general sentiment that makes my study less interesting: it is years that a certain editorial policy of Sardinian publishing houses, which is focused more on manifesting (rather than proving) that the paleosardinians were ancient Semites, in some cases creators of an extraordinary civilization, originated almost in a abiogenetic way. Besides, the baronial university professors are attracted by these hypotheses and write easy reading books for an uneducated audience. For this reason, many people think that Sardinians descend from the imaginary Lydians (of which we hardly know anything), and therefore the sardinians would be nothing but the connecting link with the Etruscans.As you can imagine, there is no living Babylonian or Lydian who can reply to the inaccuracies of these researchers. Of course the idea is to sell little vials of hope to people who think they need it, and all this is done in detriment of the scientific research.
Sardinians then, without accusing them to be too superficial, like to ride (and be ridden by) strong hypotheses, which sublimate their ancient sense of inferiority (due to the fact that they are not and do not feel Italian).
Therefore the Illyrian-Albanian hypothesis is not so attractive being addressed to the imagine of a minority group.
However, recently I read a few articles of some Sardinian magazines which allude to some relationships between the paleosardinian and the Thrace world – obviously with no mentioning me at all – although relating to the imaginary Lydian area. Indeed, the stronger evidences that corroborate my thesis are: the location of some lexemes amongst the most isolated areas of Sardinia, which have no explanations through Latin but could be explained through Albanian, Romanian, some archaic elements of Balto-Slavic or the few we know of Thracian and Illyrian often preserved into greek glosses and words. There are sources of data provided by Greek historiography that tend to characterize the arrival of Illyrian elements in Sardinia - not as an invasion of people - together with Boeotian people (who spoke the Eolic language), marking an important moment of civilization, carried on by people with a superior culture particularly in agriculture and farming.

Brunilda Ternova:
This book is your third self-financed publication. It seems natural and "fair" to
you that this kind of scientific works face so many difficulties to be published and released by the
institutions involved and by the publishing houses?

Prof. Alberto G. Areddu:
Unfortunately, I must say that this is a practice more widespread than one would think. Today either you should have a big publisher behind you – even if your target must be over three thousand copies – or you have to choose on-demand publishing disguised as official publisher. That way the author works on a hypothesis that could even be completely wrong, investing time and capital on his own risk. What is unacceptable is the fact the very people who share your interests are those who obstruct the publication, that is hateful and dehumanizing. There is no point to complain too much in hindsight about this continues silent behaviour, because academics are auto-recommended and corporate and if you allow yourself to criticize them in your studies, for you is over.

Brunilda Ternova:
Your theories are very revolutionary; have you ever been afraid of your ideas
being criticized by academic and scientific circles?

Prof. Alberto G. Areddu:
Less revolutionary than might be assumed. The idea of a paleobalkanic
element inside the Sardinian language is not a new one. The greatest scholar of Sardinian language, german Max Leopold Wagner, had expressed this idea in his 1933 study published in the journal ‘Revue de Linguistique Romane’ (which anyone can download from the Gallica website). Unfortunately, this idea later fell into the Italian school of so called "mediterranean" supported by those who saw an enormous presence of pre-indoeuropean elements in the Mediterranean area, with fewer indoeuropean elements. However, I repeat, may my observations were criticized, because that would mean admitting they existence. Therefore, taking into account the fact that in two years in Sardinia has not been published any reviews on local newspapers, television, academic magazines, so to highlight my work, I created a personal web site and I write in some blogs.
Journalists (90% of whom do not even know Greek or Latin, not to mention Albanian) use earflaps to hear what university referents say. The latter ones are generally associated to publishing houses, distribution companies and to those newspapers published nowadays (which do not shine).
Is there anything else to add?

Brunilda Ternova:
What does Sardinia represent for you and what does it mean to be Sardinian
today under the light of this Sardo-Illyrian/Albanian connection?

Prof. Alberto G. Areddu:
It means drawing a remote route which brought elements of Bronze Age
civilization to people remained backward to the Neolithic Age. It is possible that in the area of Nuoro - genetic investigations are still in the beginning - it will emerge one day genetic relationships with Balkan people of nowadays. This is the reason why I titled one of the chapters paraphrasing Virgil: “On the search for ancient fathers”.

Brunilda Ternova:

The presence of the Albanian diaspora in Italy is about the most numerous and
steady ever known in history, starting from antique times up to nowadays. Do you think this ancient connection, and the contemporary presence of the Albanians in Italy, may help in creating a climate of mutual brotherhood between our people and future exchanges between our scholars and scientists?

Prof. Alberto G. Areddu:
I wish this may happen. Unfortunately we are in such a moment as both
Italy and Sardinia are facing some reactions against immigrants ‘Tout Court’, that does not take into account personal qualities of individuals, and all this for reasons of public order and the current economic crisis. Reasoning in ancient terms, the Illyrian existence could be glimpsed in these of ‘sea peoples’ among which included Shardana. The people of Shardana, according to interpretations of scholars as Schachermeyr and Bonfante, were of Illyrian origin driven by necessity to all thrown into the Nile Delta and later to Palestine. There are many details that ensure that this influx has occurred: the city of Sarda (Shudah today), the tribe of Sardeates or Ardiei, the city of Pelastae from which the ethnonym of Pelaestini or Pelasgians, and other things.

Brunilda Ternova:
Do you think there could be other initiatives - not just essays, but also
academic initiatives - to shed more light on these issues that reveal the mysteries of the past of our
peoples?

Prof. Alberto G. Areddu:
Undoubtedly. Albanian scholars should deal with the ‘Sardinian things’
to make certain they can identify the nucleus of common civilization. As well, we would expect academics, just curious, or reasonable experimenters - without prejudice and equipped with the light of logic - to deal with the ‘Albanian things’, studying in depth the dialects, traditions and Albanian
toponyms. Unfortunately, we are paying for a negative situation: we are numerically small populations and I do not know how many in Albania and Sardinia would be willing to explore these subtle relationships.

Brunilda Ternova:
What would your message be to the Albanian reader, and what about the
subject of your next work?

Prof. Alberto G. Areddu:
One of my cultural wishes would be the development of a trend outside
Albania, to revaluate the Illyrian antiquity, as happened to other ancient indoeuropean populations
almost forgotten (such as the Celtic saga case). My scientific desire is to work on a forthcoming
essay in which I can develop certain aspects of historical and cultural reconstruction not treated
inside the “Albanian origin of civilization in Sardinia”. So I will bring not only words but also
artefacts, traditions, symbols and reciprocal liaisons. And now, if you allow me, I will take my
leave adopting your typical word for greetings:falem, which according to the great Eqrem Çabej
derives from latin ‘CHALARE’, preserved in Sardinia and Corsica, however in the isles is used
only with original value of ‘get off’:falar e. So to you all:Faleminderit/ Thank you!

Brunilda Ternova:

Thank you Prof. Areddu for having released this nice interview!
Interviewed and translated from Italian by Brunilda Ternova

For more information see the author's personal blog:
http://web.tiscali.it/sardoillirica/sardoillirica/
http://web.tiscali.it/sardoillirica/sar ... a/ARCHIVIO ILLIRICO.htm
To contact the author:illir ica@tiscali.it
Brunilda Ternova
Email:bru_ternova@yahoo.it
Interview with Professor Alberto G. Areddu author of the book "Albanian Origins of Civilization in Sardinia”.

Posted: **Fri Sep 10, 2010 10:49 pm**

Sipas historianeve te lashte

II. HISTORY.
The statements of ancient writers concerning the origin of the population of Sardinia are extremely various and conflicting, and agree only in representing it as of a very mixed kind, and proceeding from many different sources. According to Pausanias, who has given these traditions in the greatest detail, its first inhabitants were Libyans, who crossed over under the command of Sardus, the son of a native hero or divinity, who was identified by the Greeks with Hercules. (Paus. 10.17.2.) This Sardus was supposed to have given name to the island, which was previously called, or at least known to the Greeks, by that of Ichnusa (Ἰχνοῦσα), from the resemblance of its general form to the print of a man's foot. (Paus. l.c. § 1; Sil. Ital. 12.358-360; Pseud. Arist. Mirab. 104.) Timaeus, according to Pliny, called it Sandaliotis from the same circumstance (Plin. Nat. 3.12. s. 17); but it is clear that neither of these names was ever in general use. The fact that the earliest population came from Africa is intrinsically probable enough, though little value can be attached to such traditions. Pausanias indeed expressly tells us (l.c. § 7) that the population of the mountain districts (the people whom he calls Ilienses) resembled the Libyans both in their physical characters and their habits of life. The next settlers, according to Pausanias, were a Greek colony under Aristaeus, to whom some writers ascribe the foundation of Caralis; and these were followed by a body of Iberians under a leader named Norax, who founded the city called Nora in the SW. part of the island. Next to these came a body of Greeks from Thespiae and Attica, under the command of Iolaus, who founded a colony at Olbia in the NE. corner of the island. After this came a body of Trojans, a part of those who had escaped from the destruction of their city, and established themselves in the southern part of the island. It was not till long afterwards that they were expelled from thence by a fresh body of Libyans, who drove them up into the more rugged and inaccessible parts of the island, where they retained down to a late period the name of Ilienses (Ἰλιεῖς, Paus. 10.17. § § 2--7; Sil. Ital. 12.360-368). The existence of a mountain tribe of this name is a well attested fact, as they are mentioned by Livy as well as by the geographers; and it is probable that the casual resemblance of name gave occasion to the fable of their Trojan origin. [ILIENSES] The Iolai or Iolaenses, on the other hand, had lost their name in the time of Strabo, and were called, according to him, Diaghesbians (Διαγησβεῖς, v. p. 225), a name which is, however, not found in any other ancient author. Another tribe, whose name is found in historical times, is that of the Balari, who, according to Pausanias, derived their origin from a body of mercenaries in the service of Carthage, that had fled for refuge to the mountains. (Paus. l.c. § 9.) To these must be added the Corsi, whose origin is sufficiently indicated by their name. They dwelt in the mountains in the N. of the island (the Montagne di Limbarra), and had evidently crossed over from the adjacent island of Corsica, as they are described by Pausanias as having done. (Paus. l.c.）

It is idle to attempt to criticise such traditions as these; they are related with many variations by other writers, some of whom term the Iolaenses, others the Ilienses, the most ancient inhabitants of the island (Diod. 4.29, 5.15; Mel. 2.7.19; Strab. v. p.225; Sil. Ital. l.c.); and it is clear that the different mountain tribes were often confounded with one another. Strabo alone has a statement that the earliest inhabitants of Sardinia (before the arrival of Iolaus) were Tyrrhenians (v. p. 225), by which he must probably mean Pelasgians, rather than Etruscans. We have no account of any Greek colonies in Sardinia during the historical period; though the island was certainly well known to them, and seems to have been looked upon as affording a tempting field for colonisation. Thus we are told by Herodotus that when Phocaea and Teos were taken by Harpagus (B.C. 545) the project was suggested that all the remaining Ionians should proceed in a body to Sardinia, and establish themselves in that island. (Hdt. 1.170.) Again in B.C. 499, Histiaeus of Miletus promised Darius to subdue the whole island for him; and it appears that the project of emigrating there was seriously entertained. (Id. 5.106, 124.) Pausanias indeed represents the Messenians as thinking of emigrating there at a much earlier period, just after the close of the Second Messenian War, B.C. 668 (Paus. 4.23.5); but none of these projects were realised, and it seems certain that there were no Greek settlements in the island at the time when it fell into the hands of the Carthaginians.

The Carthaginian conquest is indeed the first fact in the history of Sardinia that can be considered as resting on any sure historical foundation; and even of this the date cannot be fixed with certainty. It is probable indeed that at a much earlier period the Phoenicians had not only visited the coasts of Sardinia for commercial purposes, but had established trading stations or factories there. Diodorus indeed expressly tells us that they planted colonies in Sardinia, as well as in Sicily, Spain, and Africa (Diod. 5.35); and there seems some reason to ascribe to them the first foundation of the important cities of Caralis, Nora, and Sulci. (Movers, die Phönizier, vol. iii. pp. 558, 573.) But in this case, as in many others, it is impossible to separate distinctly what was done by the Phoenicians themselves and what by their descendants the Carthaginians. It is, however, certain that it was reserved for the latter to form extensive and permanent settlements in the island, of which they reduced the greater part under their authority. According to Justin, the first Carthaginian expedition took place under a leader named Malchus, who was, however, defeated in a great battle by the native barbarians. (Justin, 18.7.) The next invasion was conducted by Hasdrubal, the son of Mago, and the elder brother (if we may trust to the accuracy of Justin) of Hamilcar, who was killed at Himera, B.C. 480. Hasdrubal himself, after many successes, was slain in battle; but the Carthaginians seem to have from this time maintained their footing [2.909] in the island. (Id. 19.1.) The chronology of Justin does not claim much confidence; but it seems probable that in this instance it is not far from correct, and that we may place the Carthaginian conquest about 500--480 B.C. It can hardly have taken place much earlier, as the Ionian Greeks still looked upon the island as open to colonisation in the reign of Darius Hystaspis.

Of the details and circumstances of the Carthaginian conquest we have no account; but we are told in general terms that they made themselves masters of the whole island, with the exception of the rugged mountain districts which were held by the Ilienses and Corsi. (Paus. 10.17.9; Pol. 1.10.) They founded many towns, and from their superior civilisation struck such deep root into the country, that even in the time of Cicero the manners, character, and institutions of the Sardinians were still essentially Punic. It even appears that a considerable part of the population was of Punic origin, though this was doubtless confined to the towns and the more settled districts in their immediate neighbourhood. (Cic. pro Scaur. § § 15, 42, 45.) But notwithstanding these clear evidences of the extent of the Carthaginian influence, we have scarcely any account of the long period of above two centuries and a half, during which they continued masters of all the more important portions of the island. An isolated notice occurs in B.C. 379 of a great revolt in Sardinia, the inhabitants of which took advantage of a pestilence that had afflicted the Carthaginians, and made a vigorous effort to shake off their yoke, but without success. (Diod. 15.24.) We learn also that already at this period Sardinia was able to export large quantities of corn, with which it supplied the fleets and armies of Carthage. (Diod. 14.63, 77.) The story current among the Greeks, of the Carthaginians having systematically discouraged agriculture in the island (Pseud. Arist. de Mirab. 104), is therefore, in all probability, without foundation. During the First Punic War (B.C. 259) L. Cornelius Scipio, after the conquest of Aleria in Corsica, directed his course to Sardinia, where he defeated the Carthaginian fleet near Olbia, but did not venture to attack that city. (Zonar. 8.11.) Having, however, received reinforcements from Rome, he landed in the island, totally defeated the Carthaginian general Hanno, and took the city of Olbia, as well as several minor towns. The next year C. Sulpicius followed up this advantage, and ravaged the greater part of the island, apparently with little opposition. (Zonar. 8.11, 12; Pol. 1.24; Oros. 4.7, 8; Flor. 2.2.16; V. Max. 5.1.2.)

No real footing was, however, gained by the Romans in Sardinia during the First Punic War; and the peace which put a close to that contest left the island subject to Carthage as before. But a few years afterwards the Carthaginian mercenaries in Sardinia followed the example of their brethren in Africa, and raised the standard of revolt; they were indeed overpowered by the natives, and driven out of the island, but their cause was espoused by the Romans, who undertook to restore them, and threatened the Carthaginians with war if they attempted the restoration of their own dominion in Sardinia. The latter were exhausted with the long and fierce contest with their mercenary troops in Africa, and were in no condition to resist. They consequently submitted to the demands of the Romans, and agreed by treaty to abandon all claims to Sardinia, B.C. 238. (Pol. 1.79, 88; Appian, App. Pun. 5; Liv. 21.1.) But the Carthaginians could cede no more than they possessed, and the whole island was at this time in the hands of the natives. Its subjugation was not effected by the Romans till after several campaigns; and though in B.C. 235 T. Manlius Torquatus triumphed over the Sardinians, and is said to have reduced the whole island to subjection (Eutrop. 3.3; Oros. 4.12; Vell. 2.38; Fast. Capit.), it is clear that this statement must be understood with considerable limitation, as the consuls of the two succeeding years, Sp. Carvilius and Pomponius Matho, were still able to earn the distinction of a triumph “de Sardis.” (Fast. Capit.) The conquest of the island was now considered complete; and it was reduced to the condition of a province, to which a praetor was annually sent. Corsica was soon after annexed to his jurisdiction. But it is certain that the wilder mountain tribes of the interior, though they may have tendered a nominal submission, were not really subdued, and continued long after to molest the settled parts of the island by their depredations, as well as to find employment for the arms of the praetor by occasional outbreaks of a more serious description.

During the Second Punic War, Sardinia was naturally watched with considerable jealousy, lest the Carthaginians should attempt to regain possession of what they had so long held. But the war which broke out there in B.C. 215, under a native chief named Hampsicora, is attributed by the Roman writers themselves in great measure to the severity of taxation and the exactions of their governors. T. Manlius Torquatus, the same who as consul had already triumphed over the Sardinians, was appointed to quell this insurrection. He defeated the Sardinians under Hiostus, the son of Hampsicora, in the neighbourhood of Cornus: but the arrival of a Carthaginian force under Hasdrubal gave fresh spirit to the insurgents, and the combined armies advanced to the very gates of Caralis. Here, however, they were met by Torquatus in a pitched battle and totally defeated. Hasdrubal was taken prisoner, Hiostus slain in the battle, and Hampsicora in despair put an end to his own life. The remains of the defeated army took refuge in the fortress of Cornus; but this was soon reduced by Manlius, and the other towns of Sardinia one after the other made their submission. (Liv. 23.32, 40, 41.)

From this time we hear no more of any general wars in Sardinia; and the large supplies of corn which the island began to furnish to Rome and to the armies in Italy (Liv. 25.22, 30.24) sufficiently prove that a considerable part of it at least was in the peaceable possession of the Roman authorities. The mountain tribes were, however, still unsubdued; and in B.C. 181 the Ilienses and Balari broke out into a fresh insurrection, which assumed so formidable a character that the consul Tib. Sempronius Gracchus was expressly sent to Sardinia to carry on the war. He defeated the insurgents with heavy loss, and followed up his victory with such vigour that he put to the sword or took prisoners not less than 80,000 persons. (Liv. 40.19, 34, 41.6, 12, 17, 28.) The number of captives brought to Rome on this occasion was so great that it is said to have given rise to the proverb of “Sardi venales” for anything that was cheap and worthless. (Vict. Fir. Ill. 65.) Another serious outbreak occurred in Sardinia as late as B.C. 114, to repress which M. Caecilius Metellus was [2.910] sent as proconsul to the island, and after two years of continuous warfare he earned the distinction of a triumph, a sufficient proof of the formidable character of the insurrection. (Eutrop. 4.25; Ruf. Fest. 4.) This is the last time we hear of any war of importance in Sardinia; but even in the time of Strabo the mountaineers were in the habit of plundering the inhabitants of the more fertile districts, and the Roman praetors in vain endeavoured to check their depredations. (Strab. v. p.225.)

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