Luftetari shqiptar-stili i flokeve.

[Zeus10]

Deri me tani, kemi provuar me prova te pakundershtueshme, qe qe prej lashtesise, ne zonat ku jetojne shqiptaret, jane veshur te njejtat kostume, jane kercyer te njejtat valle dhe ndoshta eshte folur e njejta gjuhe. Nje element tjeter zakonor eshte dhe qethja e flokeve. Sipas Homerit, luftetaret "greke"(qe nuk gjenden asgjekundi ne keto tregime epike), i prisnin floket ne shenje zie per bashkeluftetaret e tyre te rene ne lufte dhe kjo ndoshta nuk ishte nje stil flokesh, por ishte nje paraqitje e zise se tyre per shoket e rene.

οὐ μὰ Ζῆν᾽, ὅς τίς τε θεῶν ὕπατος καὶ ἄριστος,
οὐ θέμις ἐστὶ λοετρὰ καρήατος ἆσσον ἱκέσθαι
πρίν γ᾽ ἐνὶ Πάτροκλον θέμεναι πυρὶ σῆμά τε χεῦαι
κείρασθαί τε κόμην, ἐπεὶ οὔ μ᾽ ἔτι δεύτερον ὧδε
ἵξετ᾽ ἄχος κραδίην ὄφρα ζωοῖσι μετείω.
ἀλλ᾽ ἤτοι νῦν μὲν στυγερῇ πειθώμεθα δαιτί:
ἠῶθεν δ᾽ ὄτρυνον ἄναξ ἀνδρῶν Ἀγάμεμνον

Kemi gjithashtu shume deshmi, qe dhe Dorianet(te paret helene dhe te vetmit), i mbanin floket egzaktesisht si luftetaret shqiptare me poshte.
Dua te falenderoj Socion per postimin e mrekullueshem tek fustanella, qe solli ne vemendjen time, kete fakt.

Une nuk kam dyshim se luftetari ishte shqiptar. Perpos kostumit, qethja e kokes eshte indikator i forte se ai ishte shqiptar:




nga Edith Durham gjate studimit te saj ne Shqiperine e veriut. Vepra, 'High Albania'
http://digital.library.upenn.edu/women/ ... bania.html

Te njejten tradite kishin edhe shqiptaret e Greqise. Tradite qe kishte rrenjet qysh nga koherat e Homerit.



nga 'Handbook for travellers in Greece: describing the Ionian islands, the ... ' by John Murray

[Zeus10]

Dua ta nis me etimologjine e fjales flokë. Une mendoj, qe kjo fjale, ka dhene dhe nje kuptim tjeter, fjalen flakë(floket e zjarrit=flaket e zjarrit). Meqe nuk kemi, gjuhe shqipe te dokumentuar, kemi ""greqishten"". Le ti hedhim nje sy:



Ceshte e verteta, linguistet mendojne, qe fjala shqipe flokë dhe ajo ""greke"" κόμη, jane dy fjale fare te ndryshme. Ato vertet jane, por ata qe kane studjuar pak ""greqishten"", jo gjithmone i gjejne kuptimet e fjaleve ne menyre te drejteperdrejte, por te terthorte dhe ne shumicen e rasteve, ne te kundertat apo antonimet, nje fenomen qe aq mire eshte vene re nga shume studjues te huaj:



vazhdon

[Zeus10]

Per kete une do marr ne shqyrtim pikerisht fjalen qeros. Kjo shprehje, eshte nje fjale e perbere, ashtu si shume fjale te tjera shqip qe kane te bashkengjitur ne fjale lidhezen që.

Qeros=që + ros ku ros, eshte folja ra(bie), kjo sepse qerosi eshte dikujt qe i kane rene floket, ose i ka rru floket.
Pavaresisht se çdo te thote ros(ra apo rru), e ""çuditshmja" eshte se gjejme te njejtin grup tingujsht dhe ne ""greqishten"" e vjeter per njeriun pa floke:



Pra eshte fare e qarte, qe kemi te bejme me floke+rash, i kane rene floket, tullac.

Ne gjuhen shqipe perdoret nje fjale shume domethenese per semundjen qe shkakton rënjen e flokeve: QERE(qe do te thote: që re), prej nga ka ardhur dhe fjala qeros:

QEROS m.
1. Ai që ka sëmundjen e qeres në kokë dhe që i kanë rënë flokët prej saj.
2. shar. Njeri të cilit i kanë rënë krejt flokët, tullac.
3. folk. Figurë e përrallave popullore, që paraqitet si një djalë me sëmundjen e qeres por i zgjuar e dinak. Qosja dhe qerosi. Përralla e qerosit.
4. Kalli misri me kokrra shumë të rralla. Qerosët ia japin bagëtive.
* Te koka e qerosit të gjithë bëhen berberë fj. u. thuhet kur një punë është fare e lehtë e mund ta bëjë kushdo pa asnjë vështirësi

[Zeus10]

Ja ku eshte stili spartan i flokeve:

[ALBPelasgian]

Socio & Zeus falemnderit qe na sollet nder mend nje zakon te tille te sterlashte!

Kane qene me dhjetera pasazhet e librave qe flisnin per nje praktike te ketille, mirepo sa prej pakujdesise aq edhe prej perqendrimit te 'tepert' ne disa tema te caktuara, e kemi shperfillur kete fakt kaq te rendesishem sic eshte qethja e flokeve sipas nje frizure speciale. Bile edhe Straboni kur ka fole per unitetin e 'trinise' Iliri-Epir-Maqedoni thote se popullsia e ketyre tri krahinave:

(…) Then, because one tribe or another was always getting the mastery over others, they all ended in the Macedonian empire, except a few who dwelt above the Ionian Gulf. And in fact the regions about Lyncus, Pelagonia, Orestias, and elimeia, used to be called Upper Macedonia, though later on they were by some also called Free Macedonia. But some go so far as to call the whole of the country Macedonia, as far as Corcyra, at the same time stating as their reason that in tonsure, language, short cloak, and other things of the kind, the usages of the inhabitants are similar, although, they add, some speak both languages.”

[Strabo, Geography, Book VII, Chapter 7]

I paharrueshmi William Ridgeway nder te tjerash thote:




Gjithsesi ne kete teme duhet qe te grumbullojme akoma me shume argumente perforcuese rreth ketij zakoni pellazgjik...

P.S: Informacione interesante gjejme edhe ketu: http://vargmal.org/dan5893

[ALBPelasgian]

Fale orientimit te Socios, gjej rastin te nderlidhem edhe me popullin "misterioz" te Labuve (qe i bashkangjitet popujve pellazgo-ilirik te mbiquajtur ndryshe edhe 'Popujt e Detit' - Sea People) te cilet jo vetem etimologjikisht perngjasojne me Λαπίθαι te Thesalise pellazgjike por shfaqin edhe vecori te tjera perbashkuese me pasardhesit e pellazgeve shqiptaret - menyra e vecante e te qethurit te flokeve, fustanellat ose nje lloj fundi si dhe karakteri i rrepte luftarak (keta madje sherbyen si mercenare te faraonet egjiptian). Le te sherbehemi me ca te dhena sa per ta njohur me mire subjektin:

http://starnarcosis.net/obsidian/gktrib.html


LABU While not Sea Peoples per se, this coalition of Libyan tribes participated in the attacks on Egypt, in conjunction with the Meshwesh and their allies. Libya (a term once used by Greeks to describe all of Africa) derives its name from them. See also Libu, for a later kingdom established by a subsequent incursion by these people into the Nile region. They are depicted in Egyptian artwork as having fair skin, red hair and blue eyes. Unlike their allies the Meshwesh, they wore KILTS and were uncircumcised. The Sheshonqid (22nd) dynasty of Egypt is believed to derive from a different tribal group.

c. 1230-1220 BCE

http://www.courses.psu.edu/cams/cams400 ... w/labu.htm


This tribe from which the land of Libya takes its name is sometimes called the Labu, Libu, or Rebu, and appears in many Egyptian texts, such as the inscriptions on the temple at Medinet Habu. The earliest of these texts is the Papyrus Anastasi II in Dynasty XVIII and appear in texts, if only rarely, up until Dynasty XXI (Gardiner 1968: 121, 122).

It is unclear for certain where the Labu originated, but they may have originated from west of the region of Libya. It is clear, however, that along with other tribes such as the Meshwesh they replaced the pervious inhabitants of Libya at some time during the New Kingdom (Redford 1992: 247). If the Labu are from the west of Libya, then it seems strange to associate them so closely with the Sea Peoples, even if the Labu do fight alongside the Sea Peoples against the Egyptians. Another theory, though, is that the Libu originated in the Balkans and were driven to migration by the ILLYRIANS, with the Libu finally settling in Libya (Drews 1993: 58). The other Sea Peoples are generally thought to have originated in the Aegean, in the case of the Philistines, or in Anatolia, in the case of many of the other Sea Peoples tribes.

The Labu are characterized by a number of features when they are depicted in Egyptian reliefs, such as fair skin, red hair, and blue eyes. They also wore ornamental cloaks, had one lock of hair, and were tattooed on their arms and legs. Some of these characteristics the Labu also shared with the Meshwesh, but unlike the Meshwesh the Labu wore kilts instead of loincloths and were uncircumcised (Gardiner 1968: 122).

But the Labu were by far more documented for their wars against the Egyptians than for their looks. We see one of these campaigns documented in the “Israel Stela� of the fifth year of Merneptah’s reign, in which Merey, the chief of the Labu, has led his people along with other tribes against the Egyptians, and Merey and his troops were defeated (Pritchard 1969: 376-378).It has been suggested that the Labu fought against the Egyptians during the reign of Merneptah because there was no food (Gardiner 1968: 121). This seems like a reasonable explanation since we know that during the politically troubled years in Egypt after the reign of Merneptah, both the Labu and the Meshwesh took the opportunity and settled in western Egypt as far as the west bank of the Nile (Redford 1992: 249). Then, during the reign of Ramesses III, the Labu attacked Egypt because the pharaoh refused to give back one of the Labu chief’s children, but the Labu were defeated, which is documented in the Papyrus Harris I, 77, 3-7 (Redford 1992: 249).

The end of the Labu people seems to be as much a mystery as their origins are because there are two differing viewpoints concerning their end. Redford says that the Libyans were no longer a menace after the aforementioned battle with Ramesses III (1992: 250), whereas Gardiner says that the Libu were still a problem for the Egyptians at least up until the reign of Ramesses X (1968: 122). There is no evidence from either author as to why there is such a substantial difference in time regarding the end of the Labu people.

In his fourth book Herodotus gives a fairly detailed account of the Libyan tribes of his day and in chapter 191 descibes one called the Maxyes (Meshwesh): "West of Triton ... Libya is inhabited by tribes who live in ordinary houses and practice agriculture. First come the Maxyes, a people who grow their hair on the right side of their head and shave it off on the left. They stain their bodies red and claim to be descended from men of Troy". In a similar vein Pindar (Pythian 5.81-83) preserves a tradition that sons of Antenor migrated to Cyrenaica from Troy. Another legend had it that, in the generation preceding the Trojan War, a certain Mopsus (or Moxos), serving as seer with the Argonauts, died of a snake bite on the North African coast and was buried at Cyrene. All these traditions attest to the survival in folk memory of a historic fact: at the time of the breakup of the Akhkhiyawan Kingdom -- and the expedition against Troy -- the route to the Libyan coast was well traveled by Aegean freebooters. The inscriptions of Merenptah record the facts of which the traditions are a dim memory ...

The Meshwesh are again found in the Classical writings of Herodotus, over a thousand years later. He refers to this group of peoples as the “Maxyes”, and offers the most physical description outside of the pictorial reliefs. Herodotus describes their semi-barbaric hairstyle—consisting of shaving one side of the head while leaving the other—and the fact that they paint their bodies and lay claim to Trojan heritage (Selincourt 1954: 306) [10]

Heperhe s'po mund te gjej ndonje te dhene per mbreterit e tyre. Ama njeri prej mbreterve me me nam te tyre eshte quajtur BATO (N) - emer tipik ilir. S'di a jane te sakta informacionet e meposhtme - dmth a behet fjale per ndonje mbret te LABUVE?

Battus I of Cyrene (Greek: Βάττος Ἀριστοτέλης) was the founder of the Greek colony of Cyrenaica and its capital, Cyrene. He was the first king of Cyrenaica, the first Greek king in Africa, and the founder of the Battiad dynasty.

http://en.wikipedia.org/wiki/Battus_I_of_Cyrene

In Greek mythology, the Battiadae are descendants of Battus, the founder of Cyrene. A famous descendant of Battus and thus one of the Battiadae was Callimachus, the Greek poet and the best known member of the Neoteroi.

http://en.wikipedia.org/wiki/Battiadae

[Arban Blandi]

Albanian soldier in a simple white shirt and short off-white jacket both embroidered in red, and a thick goatskin cloak. The French found the Albanian hairstyle - the head shaved, leaving only a long scalplock - quite intimidating. (Roland Umhey)

[Zeus10]

Falemnderit Arban per prurjen, me poshte kam sjelle faqen e librit perkates, ne menyre qe ta ruajme ne database te forumit.