HAJGARE INDO-EUROPIANE DHE E VERTETA MBI FILIPIN

[ALBPelasgian]

Një komentues i panjohur ''''grek''' kishte bërë një biçim posti në një nga videot e mia të shumta mbi Lekën e Madh, ku kishte kopjuar tekstin etimologjik të një webi 'zulmëmadh' të rrënjëve të fjalëve në mbrojtje të flaktë të 'origjinaliteteve' 'greke'. Është fjala për rrënjet dhe kuptimin e emrit 'Filip' (mbretit të Maqedonisë):

PHILIP
Origin of Name


From the Greek name Φιλιππος (Philippos) which means "friend of horses", composed of the elements φιλος (philos) "friend" and ιππος (hippos) "horse". This was the name of five kings of Macedon, including Philip II the father of Alexander the Great

behindthename com

Nga lista e mëposhtme nënkuptojmë se emri 'FilHIP (OS) ka qenë gjërësisht i përdorur nga Maqedonasit (mbretërit maqedonas, kryesisht), maqedonasit e helenizuar, klasë sunduese e asaj që gabimisht quhet 'Graeco-Bactrian Kingdoms'. Ndërkaq, në atë që e quajmë konvencionalisht 'Greece proper' pra pa Maqedoninë dhe Epirin nuk gjejmë as edhe një të vetmin rast të përdorimit të emrit 'Filip' para FilHIPIT të parë të Maqedonisë. Ky emër vetëm më vonë duhet të jetë përhapur në 'Greece proper'. Shih listën e mëposhtme:

Kings of Macedon

Philip I of Macedon
Philip II of Macedon, father of Alexander the Great
Philip III of Macedon, half-brother of Alexander the Great
Philip IV of Macedon
Philip V of Macedon

Other Philips of antiquity

Philippus of Croton(~6th c.BC) Olympic victor and legendary hero
Philip of Opus, one of Plato's students
Philip (son of Antipater), general of Alexander the Great
Philip (son of Machatas) builder of Alexandria on the Indus
Philip (satrap), Greek satrap of Sogdiana and governor of Parthia
Philip I Philadelphus, ruler of the Hellenistic Seleucid kingdom
Philip II Philoromaeus, last ruler of the Hellenistic Seleucid kingdom
Lucius Marcius Philippus, a Roman statesman
Herod Philip I, son of Herod the Great and husband of Herodias
Herod Philip II, "the Tetrarch", son of Herod the Great and ruler of Ituraea and Trachonitis
Philippus of Thessalonica, epigrammatic Greek poet and compiler of an Anthology
Philip the Arab, Roman emperor from 244 to 249
Philip of Side, Byzantine historian of the early Christian church
Philippikos Bardanes, Byzantine Emperor
Antipope Philip
Philip the Apostle
Philip the Evangelist

FILHIPOS ngjan të jetë emër i mirfilltë pellazgo-iliro-maqedon sidomos nëse e zbërthejmë në bazën 'HIPOS' ιππος termi ''''grek''' për të shënuar kalin.
ιππ ------------------------ në shqip është folje dëftore: HIP në mënyrën veprore që i referohet hipjes në kali, pra kalërimit ose vetisë qenësore utilitare të kalit: Hypja/Hipja dmth shfrytëzimi i tij në kalorësinë luftarake. Historikisht e dimë se Filipi së bashku me kalorësinë aristokrate ose në të ashtuquajturit 'Hetatroi':

Etymology

The name of the military unit derives from the Hetairoi, those near the king. The Hetairoi (Companions) could be members of the Macedonian aristocracy or commoners of any Greek origin who enjoyed the trust and friendship of the Macedonian regent. The Hetairideia, a festival pertaining to the sacred relationship which bound the king and his companions together[2] was celebrated and even Euripides, the famed Athenian play writer, was honoured as an hetairos of the king Archelaus[3]. The Royal friends (Philoi) or the king's Companions (basilikoi hetairoi) were named for life by the king among the Macedonian aristocracy.

The most prestigious of the mounted troops were the hetairoi or companions. The companion cavalry had its origins in the retainers kept by the Macedonian royal house. At first the members of this elite unit were recruited among the Macedonian nobility. During the reign of king Philippus II its strength had however been raised from approximately 600 horsemen to over 3000 troopers. Only part of these were selected among Macedonian nobles, others were recruited from Thessaly and other parts of the Greek world. These hetairoi were organised in ilai or 'wings' of some 200 men except for the basilikè ilè or agèma, the royal squadron, which had a strength of 300 to 400 cavalrymen. In battle these units of Macedonian hetairoi were generally formed up in a wedge formation.

Besoj sikurse edhe Kolivilor (në vargmal) që ἑταῖροι, hetairoi nuk është asgjë tjetër përpos shënjues kuptimor për Etërit.

Ndërkaq, fjala përkatëse që shënon Kalin në gjuhë e sotme bizantine është άλογο (alogo).

[ALBPelasgian]

Macedonian βάσκιοι báskioi ('fasces'), Attic φάσκωλος pháskōlos 'leather sack' , from PIE *bhasko

βάσκιοι = Bashkë/Bashkoi

[ALBPelasgian]

Aliza.
The tree poplar.

Aliza = Druri i Plepit
(A) liza = lis (njejës), lisa (shumës)
Aliza (maqedonishte e vjetër) = Lisa (shqip)

[ALBPelasgian]

Fjalë tjetër maqedonase

123. Paraos.
A second name for the Eagle.

PARA + OS = PARA (e para, femërore) + OS (shkurtesë e OSHT (gegërisht) ose ASHT) dmth Shqiponja është e para!

[ALBPelasgian]

THUCYDIDES ,HISTORY OF THE PELOPONNESEAN WAR

BOOK II ,(99)

(99) Having mustered at Doberus, they made ready to descend over the heights into the plains of Macedonia, which were the territory of Perdiccas. There is an upper Macedonia, which is inhabited by Lyncestians, Elimiots, and other tribes; these are the allies and tributaries of the lower Macedonians, but have kings of their own.

Ἔλυμοι (që ishin edhe fis në Sicilinë perëndimore) të cilët ishin në sferën etnike ilire (të paktën edhe historia zyrtare e pranon këtë: Peter Green p.sh) më duket se ky demonim vjen pikërisht nga banorët që duhet të kenë pasur karakteristikën e të lyrit me ngjyra.

Ἔλυμοι = E lyme (dialekti geg. ose E lyrë në toskërisht)

Çfarë mendoni Zeus dhe Alfeko për këtë?

[ALBPelasgian]

Pieria, një ndër regjionet më të lashta ku 'mbiu' raca pellazgo-iliro-thrakaso-maqedone ka zbërthim poashtu shqip. Pieria dihet se ka qenë e banuar nga thrakasit ose edhe nga paionët, të paktën kështu flasin njohtimet e Strabonit.



Pieria Mountain (Pieria Ori) (Πιέρια όρη ) is a mountain region between the prefectures Imathia, Pieria and Kozani.

Πιέρια = Pjerria/Pjerrësia që i referohet terrenit të thiktë nga ku fillon rrafshira emadhe (Emathia)

Të rrumbullakësuar me të kuqe (në perëndim të gjirit termaik) keni regjionin rrafshultë të Pierisë dhe pak matanë shpatijet e Olimpit, malit më të lartë në Maqedoni.

[ALBPelasgian]

Ja edhe Homeri vërteton atë çka thashë më sipër:

Homer, Odyssey, Book 5, line 50 (search)
On to Pieria he stepped from the upper air, and swooped down upon the sea, and then sped over the wave like a bird, the cormorant, which in quest of fish over the dread gulfs of the unresting sea wets its thick plumage in the brine. In such wise did Hermes ride upon the multitudinous waves.But when he had reached the island which lay afar, then forth from the violet sea he came to land, and went his way until he came to a great cave, wherein dwelt the fair-tressed nymph; and he found her within. A great fire was burning on the hearth, and from afar over the isle there was a fragranceof cleft cedar and juniper, as they burned; but she within was singing with a sweet voice as she went to and fro before the loom, weaving with a golden shuttle. Round about the cave grew a luxuriant wood, alder and poplar and sweet-smelling cypress,wherein birds long of wing were wont to nest, owls and falcons and sea-crows with chattering tongues, who ply their business on the sea. And right there about th

...Ai shkeli në Pieria prej lartësive dhe u lëshua poshtë në det...
A nuk kemi të bëjmë me Pjerrësi?

[ALBPelasgian]

Homer often mentioned Pieria as the region from which the Gods descended and 'flew' to other places. The Macedonians also selected the embellished by Olympus site of Dion as their most sacred site
http://www.conferencesgreece.gr/page_ar ... lv1=3&pg=7


Maqedoni u martua me një vajzë vendase dhe kështu i lindën dy fëmijë Pierja dhe Emathi. Te Homeri, në “Iliada”, këto dy antroponime na dalin si makrotoponime të dy krahinave të Maqedonisë. “Dhe Hera fluturim…kaloi mbi Pierje dhe u hodh mbi fushat pjellore t’Emathjes”. Homeri gjithashtu përmend edhe një nimfë detare me emrin Amathia. (Homeri, “ILIADA”, përkth. shqip Gj. Shllaku 1979, XIV, v.275-277; po aty shën. 7, f 485; po aty XVIII, v. 59)


PIERIA

Pieria did not send any troops to the Trojan War. The country was usually described in myth as a non-Greek land ruled by Thrakian kings.
http://www.theoi.com/Basileis.html

However, although some of the earlier inhabitants, overrun during the expansion of the Macedonians out of the Pierian mountain areas of the south-west, must have spoken in Illyrian, Thracian

Philip of Macedon, Louïza D. Loukopoulou - 1980

[Zeus10]

THUCYDIDES ,HISTORY OF THE PELOPONNESEAN WAR

BOOK II ,(99)

(99) Having mustered at Doberus, they made ready to descend over the heights into the plains of Macedonia, which were the territory of Perdiccas. There is an upper Macedonia, which is inhabited by Lyncestians, Elimiots, and other tribes; these are the allies and tributaries of the lower Macedonians, but have kings of their own.

Ἔλυμοι (që ishin edhe fis në Sicilinë perëndimore) të cilët ishin në sferën etnike ilire (të paktën edhe historia zyrtare e pranon këtë: Peter Green p.sh) më duket se ky demonim vjen pikërisht nga banorët që duhet të kenë pasur karakteristikën e të lyrit me ngjyra.

Ἔλυμοι = E lyme (dialekti geg. ose E lyrë në toskërisht)

Çfarë mendoni Zeus dhe Alfeko për këtë?

Une mendoj se eshte pikerisht ashtu:



Folja primitive shqipe LY e cila e ka zanoren te paqendrueshme jep nje seri fjalesh me te njejten rrenje si ne shqip dhe ne ""greqisht"", pa folur per variacionet dialektore. Ja disa shembuj foljesh dhe emrash ne kohe dhe trajta te ndryshme.

Derivate
e lyej
e leu
lyrë
lerë
li(dialekt)
me e ly(dialekt)
ta lyesh
i lyrtë

[Zeus10]

Shiko se si dorezohen ""etimologet"" perpara fjales olympus qe duhet te ishte shume e thjeshte per tu shpjeguar ne greqisht, qekurse olimpi ishte i grekeve:

http://www.etymonline.com/index.php?sea ... hmode=none

Olympic 1610, "of or in ref. to Olympos, also Olympia (khora)," town or district in Elis in ancient Greece, where athletic contests in honor of Olympian Zeus were held 776 B.C.E. and every four years thereafter, from Gk. Olympikos, from Olympos, of unknown origin. The modern Olympic Games are a revival, begun in 1896. Not the same place as Mount Olympus, abode of the gods, which was in Thessaly. The name was given to several mountains, each seemingly the highest in its district.

[Zeus10]

Ne fakt, fjala Ἔλυμος, qe ka ne rrenje i/e lym, nuk do te thote thjeshte dicka me lyrë, por tregon dicka te lartme, shume fisnike, dhe te shquar. Ne jugun e Shqiperise per te treguar dicka me vlere thuhet: eshte plote lyrë. Pra lyra eshte per dicka superiore. Prej kesaj fjale, mendoj se vjen dhe vete fjala Ἰλλυρία, fjala Όλυμπος dhe shume fjale te tjera.

[ALBPelasgian]

Ne fakt, fjala Ἔλυμος, qe ka ne rrenje i/e lym, nuk do te thote thjeshte dicka me lyrë, por tregon dicka te lartme, shume fisnike, dhe te shquar. Ne jugun e Shqiperise per te treguar dicka me vlere thuhet: eshte plote lyrë. Pra lyra eshte per dicka superiore. Prej kesaj fjale, mendoj se vjen dhe vete fjala Ἰλλυρία, fjala Όλυμπος dhe shume fjale te tjera.

Edhe gjuhëtari frëng Robert d'Angely në 'Enigma' jep të njejtin shpjegim sa i përket termit 'Ilir' pra: i lyrë.

Zeus ja dhe një fjalë e vjetër maqedonase që është e ngjashme me shqipe:

Bathara.

Kind of food, possibly a non Makedonian word, same as the Pyklih of the Makedonians.

Në gjuhën shqipe (mendoj sidomos në dialektin tosk) përdoret fjala 'Bathë' për të shënjuar një lloj bime me kokërrza. Korigjomëni nëse jam gabim!

[ALBPelasgian]

Batra.
Another possibly non-Makedonian word, found between other words beginning with the same first letter in Hysixio's manuscripts, meaning most likely the house, the place of fire same as the Greek word Estia.

Batra mendoj se kemi të bëjmë me Vatra sepse dihet shpeshherë B-ja zëvendëson V-në ose anasjelltas.

[ALBPelasgian]

Strabo, Geography 9. 2. 25 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"Helikon, not far distant from Parnassos, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory. Here are the temple of the Mousai and Hippukrene and the cave of the Nymphai called the Leibethrides; and from this fact one might infer that those who consecrated Helikon to the Mousai were Thrakians, the same who dedicated Pieris and Leibethron and Pimpleia [in Pieria] to the same goddesses. The Thrakians used to be called Pieres, but, now that they have disappeared, the Makedonians hold these places."

Strabo, Geography 10. 3. 17 :
"Helikon was consecrated to the Mousai by the Thrakians who settled in Boiotia, the same who consecrated the cave of the Nymphai called Leibethrides."

Pausanias, Description of Greece 9. 39. 1 - 7 (trans. Jones) (Greek travelogue C2nd A.D.) :
"Helikon is one of the mountains of Greece with the most fertile soil and the greatest number of cultivated trees. The wild-strawberry bushes supply to the goats sweeter fruit than that growing anywhere else . . .
The first to sacrifice on Helikon to the Mousai and to call the mountain sacred to the Mousai were, they say, Ephialtes and Otos, who also founded Askra [i.e. the village of Hesiod which lies at the foot of the mountain] . . . Kallippos of Korinthos in his history of Orkhomenos uses the verses of Hegesinos as evidence in support of his own views . . . The sons of Aloeus held that the Mousai were three in number, and gave them the names of Melete (Practice), Mneme (Memory) and Aoede (Song).
But they say that afterwards Pieros, a Makedonian, after whom the mountain in Makedonia was named, came to Thespiae and established nine Mousai, changing their names to the present ones. Pieros was of this opinion either because it seemed to him wiser, or because an oracle so ordered, or having so learned from one of the Thrakians. For the Thrakians had the reputation of old of being more clever than the Makedonians, and in particular of being not so careless in religious matters.
There are some who say that Pieros himself had nine daughters [the Pierides], that their names were the same as those of the goddesses, and that those whom the Greeks called the children of the Mousai were sons of the daughters of Pieros.
Mimnermos, who composed elegiac verses about the battle between the Smyrnaians and the Lydians under Gyges, says in the preface that the elder Mousai are daughters of Ouranos (Sky), and that there are other and younger Mousai, children of Zeus.
On Helikon, on the left as you go [from Askra] to the grove of the Mousai, is the spring Aganippe; they say that Aganippe was a daughter of the Termessos, which flows round Helikon. As you go along the straight road to the grove is a portrait of Eupheme carved in relief on a stone. She was, they say, the nurse of the Mousai.
So her portrait is here, and after it is Linos on a small rock worked into the shape of a cave. To Linos every year they sacrifice as to a hero before they sacrifice to the Mousai. It is said that this Linos was a son of [the Mousa] Ourania and Amphimaros, a son of Poseidon, that he won a reputation for music greater than that of any contemporary or predecessor, and that Apollon killed him for being his rival in singing.
On the death of Linos, mourning for him spread, it seems, to all the foreign world, so that even among the Egyptians there came to be a Linos song [song of mourning] . . .
The first images of the Mousai are of them all, from the hand of Kephisodotos, while a little farther on are three, also from the hand of Kephisodotos, and three more by Strongylion, an excellent artist of oxen and horses. The remaining three were made by Olympiosthenes. There is also on Helikon a bronze Apollon fighting with Hermes for the lyre. There is also a Dionysos by Lysippos; the standing image, however, of Dionysos, that Sulla dedicated, is the most noteworthy of the works of Myron after the Erekhtheus at Athens. What he dedicated was not his own; he took it away from the Minyai of Orkhomenos. This is an illustration of the Greek proverb, `to worship the gods with other people's incense.'
Of poets or famous musicians they have set up likenesses of the following. There is Thamyris himself, when already blind, with a broken lyre in his hand, and Arion of Methymna upon a dolphin. The sculptor who made the statue of Sakadas of Argos, not understanding the prelude of Pindar about him, has made the flute-player with a body no bigger than his flute. Hesiod too sits holding a harp upon his knees, a thing not at all appropriate for Hesiod to carry, for his own verses make it clear that he sang holding a laurel wand . . .
By the side of Orpheus the Thrakian stands a statue of Telete (Religious Rites), and around him are beasts of stone and bronze listening to his singing. There are many untruths believed by the Greeks, one of which is that Orpheus was a son of the Mousa Kalliope, and not of the daughter of Pieros, that the beasts followed him fascinated by his songs, and that he went down alive to Haides to ask for his wife from the gods below. In my opinion Orpheus excelled his predecessors in the beauty of his verse, and reached a high degree of power because he was believed to have discovered mysteries, purification from sins, cures of diseases and means of averting divine wrath . . .
The Makedonians who dwell in the district below Mount Pieria and the city of Dion say that it was here that Orpheus met his end at the hands of the women . . .There is also a river [in Pieria] called Helikon. After a course of seventy-five stades the stream hereupon disappears under the earth. After a gap of about twenty-two stades the water rises again, and under the name of Baphyra instead of Helicon flows into the sea as a navigable river. The people of Dion say that at first this river flowed on land throughout its course. But, they go on to say, the women who killed Orpheus wished to wash off in it the blood-stains, and thereat the river sank underground, so as not to lend its waters to cleanse manslaughter.
In Larisa [in Thessalia] I heard another story, how that on Olympos is a city Libethra, where the mountain faces, Makedonia, not far from which city is the tomb of Orpheus . . .
On Helicon there is also a statue of Arsinoe, who married Ptolemy her brother. She is being carried by a bronze ostrich . . . Here too is Telephos, the son of Herakles, represented as a baby being suckled by a deer. By his side is an ox, and an image of Priapos worth seeing . . .
On Helikon tripods have been dedicated, of which the oldest is the one which it is said Hesiod received for winning the prize for song at Khalkis on the Euripos. Men too live round about the grove, and here the Thespeians celebrate a festival, and also games called the Mouseia. They celebrate other games in honor of Eros (Love), offering prizes not only for music but also for athletic events.
Ascending about twenty stades from this grove [of the Mousai] is what is called the Hippokrene (Horse's Fountain). It was made, they say, by the horse of Bellerophon striking the ground with his hoof.
The Boiotians dwelling around Helikon hold the tradition that Hesiod wrote nothing but the Works, and even of this they reject the prelude to the Mousai, saying that the poem begins with the account of the Erites (Strifes). They showed me also a tablet of lead where the spring is, mostly defaced by time, on which is engraved the Works . . . On the summit of Helikon is a small river called the Lamos."

Callistratus, Descriptions 7 (trans. Fairbanks) (Greek rhetorician C4th A.D.) :
"On Helikon--the spot is a shaded precinct sacred to the Mousai (Muses)--near the torrent of the river Olmeios and the violet-dark spring of Pegasos, there stood beside the [statues of the] Mousai a statue of Orpheus, the son of Kalliope, a statue most beautiful to look upon. For the bronze joined with art to give birth to beauty, indicating by the splendour of the body the musical nature of the soul."

Propertius, Elegies 3. 3 (trans. Goold) (Roman elegy C1st B.C.) :
"Here [on Mount Helikon] was a green grotto lined with mosaics and from the hollow pumice timbrels hung, the mystic instruments of the Musae, a clay image of father Silenus, and the pipe of Arcadian Pan; and the birds of my lady Venus [Aphrodite], the doves that I love, dip their red bills in the Gorgon’s pool [the fountain Hippokrene sprung from the hoof of Pegasos], while the nine Maidens (Puellae), each allotted her own realm, busy their tender hands on their separate gifts."

Pliny the Elder, Natural History 4. 25 (trans. Rackham) (Roman encyclopedia C1st A.D.) :
"The Musae are assigned a birth-place in the grove of Helicon [in Boiotia]."

III) MOUNT LIBETHRION Mountain in Boiotia

Pausanias, Description of Greece 9. 34. 4 (trans. Jones) (Greek travelogue C2nd A.D.) ::
"Some forty stades from Koroneia is Mount Libethrios [in Boiotia] on which are images of the Mousai and Nymphai surnamed Libethrion."

CULT IN PHOKIS (CENTRAL GREECE)

I) DELPHOI Village & Sanctuary of Phokis

Simonides, Fragment 577 (from Plutarch) (trans. Campbell, Vol. Greek Lyric III) (C6th to 5th B.C.) :
"For there was a shrine of the Mousai here [south of Apollon's temple at Delphoi] where the spring wells up, and that is why they used this water for libation and lustrations, as Simonides says : `where the holy water of the lovely-haired Moisai is drawn from below for lustration. Overseer of the holy lustration-water, golden Kleio, who give the water-drawers from the ambosial cave the fragrant lovely water sought with many prayers.'"

Pausanias, Description of Greece 10. 19. 4 (trans. Jones) (Greek travelogue C2nd A.D.) :
"The carvings in the pediments [of the temple of Apollon at Delphoi, Phokis] are: Artemis, Leto, Apollon, the Mousai, setting Helios (Sun)."


S20.3E THALEIA

S20.1 MELPOMENE

S20.2 TERPSIKHORE

CULT IN MAKEDONIA (NORTHERN GREECE)

I) PIMPLEIA Town in Pieria, Makedonia

Callimachus, Hymn 4 to Delos 3 ff (trans. Mair) (Greek poet C3rd B.C.) :
"Delos would win the foremost guerdon from the Mousai, since she it was that bathed Apollon, the lord of minstrels, and swaddled him, and was the first to accept him for a god. Even as the Mousai abhor him who sings not of Pimpleia [a town in Pieria sacred to the Mousai] so Phoibos abhors him who forgets Delos."

Strabo, Geography 9. 2. 25 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"Thrakians . . . who dedicated Pieris and Leibethron and Pimpleia [in Pieria] to the same goddesses [the Mousai]."

Strabo, Geography 10. 3. 17 :
"The places where the Mousai have been worshipped, for Pieria and Olympos and Pimpleia and Leibethron were in ancient times Thrakian places and mountains."

II) PIERIS & LEIBETHRON Mountains in Pieria, Makedonia

Strabo, Geography 9. 2. 25 :
"One might infer that those who consecrated Helikon to the Mousai were Thrakians, the same who dedicated Pieris and Leibethron and Pimpleia [in Pieria] to the same goddesses. The Thrakians used to be called Pieres, but, now that they have disappeared, the Makedonians hold these places."

Strabo, Geography 10. 3. 17 :
"From its melody and rhythm and instruments, all Thrakian music has been considered to be Asiatic. And this is clear, first, from the places where the Mousai have been worshipped, for Pieria and Olympos and Pimpleia and Leibethron were in ancient times Thrakian places and mountains, though they are now held by the Makedonians; and again, Helikon was consecrated to the Mousai by the Thrakians who settled in Boiotia, the same who consecrated the cave of the Nymphai called Leibethrides. And again, those who devoted their attention to the music of early times are called Thrakians, I mean Orpheus, Musaios, and Thamyris; and Eumolpos, too, got his name from there."

Pausanias, Description of Greece 9. 29. 3 - 4 (trans. Jones) (Greek travelogue C2nd A.D.) :
"They say that afterwards [the establishment of a shrine to three Mousai on Mount Helikon in Boiotia] Pieros, a Makedonian, after whom the mountain in Makedonia was named, came to Thespiae and established nine Mousai, changing their names to the present ones. Pieros was of this opinion either because it seemed to him wiser, or because an oracle so ordered, or having so learned from one of the Thrakians. For the Thrakians had the reputation of old of being more clever than the Makedonians, and in particular of being not so careless in religious matters.
There are some who say that Pieros himself had nine daughters [the Pierides], that their names were the same as those of the goddesses, and that those whom the Greeks called the children of the Mousai were sons of the daughters of Pieros."

Pausanias, Description of Greece 9. 30. 7 - 9 :
"Orpheus was a son of the Mousa Kalliope . . . The Makedonians who dwell in the district below Mount Pieria and the city of Dion say that it was here that Orpheus met his end at the hands of the women. Going from Dion along the road to the mountain, and advancing twenty stades, you come to a pillar on the right surmounted by a stone urn, which according to the natives contains the bones of Orpheus.
There is also a river called Helikon. After a course of seventy-five stades the stream hereupon disappears under the earth. After a gap of about twenty-two stades the water rises again, and under the name of Baphyra instead of Helicon flows into the sea as a navigable river. The people of Dion say that at first this river flowed on land throughout its course. But, they go on to say, the women who killed Orpheus wished to wash off in it the blood-stains, and thereat the river sank underground, so as not to lend its waters to cleanse manslaughter.
In Larisa [town in Thessalia] I heard another story, how that on Olympos is a city Libethra, where the mountain faces, Makedonia, not far from which city is the tomb of Orpheus."

Suidas s.v. Pieria (trans. Suda On Line) (Byzantine Greek lexicon C10th A.D.) :
"Pieria : A mountain in Makedonia. And Pierides [Pierides], the Mousai of Makedonia."

CULT TITLES OF THE MUSES

The Mousai had a few cult titles, mostly connected with their two main shrines on Mount Helikon and at Pieria. Several of these were also employed as poetic epithets for the goddesses.

Greek Name Transliteration Latin Spelling
Translation

PierideV Pierides Pierides Of Pieria
OlumpiadeV Olympiades Olympiades Of Mount Olympos
`ElikwnideV Helikônides Heliconides Of Mount Helikon
IlisiadeV Ilisiades Ilisiades Of the river Ilissos
ArdalideV Ardalides Ardalides Of Ardalos (hero)
Parqenoi
`Elikwniai Parthenoi Helikôniai Partheni Heliconiae Maidens of Helikon
ENCYCLOPEDIA MOUSAI TITLES

AGANIPPIS, is used by Ovid (Fast. v. 7) as an epithet of Hippocrene; its meaning however is not quite clear. It is derived from Aganippe, the well or nymph, and as Aganippides is used to designate the Muses, Aganippis Hippocrene may mean nothing but "Hippocrene, sacred to the Muses."

CASTA′LIDES (Kastalides), the Castalian nymphs, by which the Muses are sometimes designated, as the Castalian spring was sacred to them. (Theocrit. vii. 148; Martial, vii. 11.)

ILISSIADES (Ilissiades), a surname of the Muses, who had an altar on the Ilissus in Attica. (Paus. i. 19. § 6.)

LIBE′THRIDES (Leibêthrides), or nymphae Libethrides, a name of the Muses, which they derived from the well Libethra in Thrace; or, according to others, from the Thracian mountain Libethrus, where they had a grotto sacred to them. (Virg. Eclog. vii. 21; Mela, ii. 3; Strab. ix. p. 410, x. p. 471.) Servius (ad Eclog. l. c.) derives the name from a poet Libethrus, and Pausanias (ix. 34. § 4) connects it with mount Libethrius in Boeotia. (Comp. Lycoph. 275; Varro, de Ling. Lat. vii. 2.)

OLY′MPIUS (Olumpios), the Olympian, occurs as a surname of Zeus (Hornm. Il. i. 353), Heracles (Herod. ii. 44), the Muses (Olympiades, Il. ii. 491), and in general of all the gods that were believed to live in Olympus.

PE′GASIS (Pêgasis) i. e. descended from Pegasus or originating by him; hence it is applied to the well Hippocrene, which was called forth by the hoof of Pegasus (Mosch. iii. 78; Ov. Trist. iii. 7. 15). The Muses themselves also are sometimes called Pegasides, as well as other nymphs of wells and brooks. (Virg. Catal. 71. 2; Ov. Heroid. xv. 27; Propert. iii. 1. 19; Quint. Smyrn. iii. 301; comp. Heyne, ad Apollo. p. 301.)

PIE′RIDES (Pierides), and sometimes also in the singular, Pieris, a surname of the Muses, which they derived from Pieria, near Mount Olympus, where they were first worshipped among the Thracians (Hes. Theog. 53; Horat. Carm. iv. 3. 13; Pind. Pyth. vi. 49). Some derived the name from an ancient king Pierus, who is said to have emigrated from Thrace into Boeotia, and established their worship at Thespiae. (Paus. ix. 29. § 2; Eurip. Med. 831; Pind. Ol. xi. 100; Ov. Trist. v. 3. 10; Cic. De Nat. Deor. iii. 21.)

PIMPLE′IS (Pimplêis), or Pimplea, a surname of the Muses, derived from Mount Pimplias in Pieria, which was sacred to them. Some place this mountain in Boeotia, and call Mount Helicon Pimpleias kopê. (Strab. x. p. 471; Schol. ad Apollon. Rhod. i. 25; Lycoph. 275; Horat. Carm. i. 26. 9; Anthol. Palat. v. 206.)

Source: Dictionary of Greek and Roman Biography and Mythology.
Sources:

Hesiod, Theogony - Greek Epic C8th-7th B.C.
Homerica, The Origin of Homer & Hesiod - Greek Epic B.C.
Greek Lyric III Simonides, Fragments - Greek Lyric C6th-5th B.C.
Greek Lyric V Anonymous, Fragments - Greek Lyric B.C.
Callimachus, Hymns - Greek Poetry C3rd B.C.
Strabo, Geography - Greek Geography C1st B.C. - C1st A.D.
Pausanias, Description of Greece - Greek Travelogue C2nd A.D.
Aelian, Historical Miscellany - Greek Rhetoric C2nd-3rd A.D.
Callistratus, Descriptions - Greek Rhetoric C4th A.D.
Cicero, De Natura Deorum - Latin Rhetoric C1st B.C.
Pliny the Elder, Natural History - Latin Encyclopedia C1st A.D.
Suidas - Byzantine Greek Lexicon C10th A.D.

http://www.theoi.com/Cult/MousaiCult.html

[ALBPelasgian]

Zeus shpjegimi i U.Wilcken (një historian reputativ) Edesën, dmth këtë toponim e përafron me ilirishten duke nënkuptuar 'qytet uji':

The name Edessa was ascribed an Illyrian origin by U. Wilcken, in his biography of Alexander the Great (noted by Walter Bauer 1934; 1971; ch. 1), the "town of the waters", due to its copious water resources and its tourist attraction of the waterfalls, located in the actual town center. The Ancient Macedonian name "Edessa" was commemorated by Seleucus I Nicator in refounding an ancient city in northern Mesopotamia: see Edessa, Mesopotamia. The name of the city in Slavic is "Voden/Воден" (derived from voda/вода, i.e. water), in Turkish the city can be known as either "Edessa" or "Vodine", and in Aromanian the city can be known as either "Edessa" or "Vudena", which comes from an alternative Greek name for the city Βοδενά Vodená.

The Cambridge ancient history

John Bagnell Bury, Stanley Arthur Cook, Frank ... - 1939
The existence of people formerly speaking an Anatolian language can be seen in place-names like Edessa, and in the name of the national weapon, the sarissa; the original name of Pella, Bounomos, is probably Illyrian; many Thracian ...

Sllavët kur e pushtuan Maqedoninë e kovertuan këtë emër në Воден (Voden) pra Ujë. Më intereson në këtë rast, cila bazë e fjalës EDESSA është përkatësja ilirishte për ujë?