Fundi i Enigmes pellazge-etruske

[Kreksi]

The country lies midway between Armenia and England, and in England a Teutonic dialect is used. Can the relics of the Dacian language be explained as well from the English as from the Armenian? If the difference of age between the English and the Armenian should be urged, the Anglo-Saxon might be used in the place of the English. At all events, if the Dacian were Teutonic, some one Teutonic dialect ought to explain it as well as the Armenian does. If all the Teutonic dialects together cannot do this, there is a still greater reason for giving the preference to the Armenian. If the Daciaus and Thracians be ranked with the Armenians, there will be gained in Europe, for the Armenian language, a territory extending from the jEgean to the Carpathians, and from the Euxine to the frontiers of Pannonia and Illyria. In Scythia, to the east of Dacia, the Armenian seems to have died away; and to the north, beyond the Carpathians, it is not likely to have penetrated: indeed, one apparently Lithuanian word is found in Dacia itself. In Greece, as in Scythia, it may have been subordinate to another element, the Hellenic; and in Asia Minor it does not seem, as'a language, to have passed over Taurus. We have now to examine whether it penetrated beyond the Thraco-Dacian area to the west, i. e., into Illyricum. Here the language to be compared with the Armenian is the residuary element in Albanian, or that which remains after the elimination of all Turkish, Greek, Latin, and other intrusive words. These elements render the task rather difficult, as many Albanian words allied to the Armenian are borrowed from the Turkish and Greek, but especially from the Turkish, which has itself borrowed them elsewhere in its turn.

[Kreksi]

Alb. zaman, 'time, ' = Arm. zam, zamanak.

Alb. zimbile, 'basket, ' = Arm. zambil.

Alb. zindan, 'prison,' = Arm. zendan.

All these Albanian words are borrowed from the Turkish, which has itself borrowed them from the Persian or Arabic. Whether I have entirely succeeded in keeping such words out of the following list, I cannot say: a Turkish scholar would probably detect some additional cases. My Albanian words are derived from Dr. Hahn's Albanesische Studien.

49. Fqppa, 'a hollow, a ravine.' Arm. phap, phapar, 'a hollow, a cave, a hole.' Lapp, fuoppe, 'angustia.'

50. Friank, 'an asylum' (freistdtte). Arm. phrkel, 'to free;' phrkanch, 'deliverance.' Briges, or Phryges, signified 'free' in Lydian.

51. Ga, gada, giada, 'time, fois, mal.' Pers. gah, 'time.' Arm. gam, 'time, fois, mal;' gizak, 'time, temps, zeit,' = Lith. gadyne.

52. Giantar, jentar, 'to dine.' Arm. gasel, 'to dine;' §amb, 'food.' Thrac. yivra, 'meat.' Span, yantar, = Basque jan, 'to eat.' Lat. jentaculum.

53. Giever, 'at least.' Arm. geth, 'at least.'

54. Gig, 'long.' Arm. gagathn, ' height.' Gr. yiyag.

55. Gitti, 'avaricious.' Arm. kzzi, 'avaricious.' Germ.geizig.

56. Glivrer, ' to finish.' Arm. glkhel, glkhavorel, 'to finish.'

57. Gniff, ' muzzle.' Arm. kng"ith, ' muzzle.'

58. Gniocc, 'a ball of paste.' Arm. gndak, ' ball, pellet.'

59. Guis, 'a marten.' Arm. kovz, kznachis, 'a marten, a pole-cat.' Pol., Serv., and Bohem., kuna, Russ, kuniza, Lith. kiaune, 'a marten.' The Rhset-Rom. guis, though partly allied to the Slavonian, can be derived, as far as I am aware, from no European language. The Lat. for 'marten' is martes; the Basque, martea; the Germ., marder; the Fr., martre ovfouine; the Gr., yaXtri; the Gael., taghan or neas; the Lapp., mart or neete; and the Esth., nuggis, in which we find the termin. of the Arm. kz-nachis. See also ante, p. 11, in Cappad. s. v. vrjt£(C- The Slavonic ku-na and ku-niza may not improbably be equivalent to the Arm. kznachis, = kovz-nachis; in which case, one of the two Arm. words would appear to have toivelled westward with the Thracians into the Grisons, and the other to have been taken up by the Sarmatians. The root of the Arm. kovz and Rhset-Rom. guis may perhaps be found in the Arm. khovzel, 'to seek, to ferret out {/ureter).' Thus the origin of a word used at the source of the Rhine is found at the source of the Euphrates.

[Kreksi]

94. Tutta, 'a kind of reed, of which children make squirts.' Arm. thathar, 'a siphon, a spout. '

95. Vettar, 'to anoint.' Arm. dzanel, 'to anoint;' th. oz.

96. Umblauna, 'ptarmigan, (schneehuhn). Arm. amayi, 'desert;' ameyi, ' wild' (?): alavni, 'a pigeon,' = Osset. balon. Lat. palumbes. Another word for 'ptarmigan' is arblauna (weiss-huhn). It does not appear whether we should divide into ar-blauna and um-blauna, or into arb-launa and umblauna.

97. Verr, 'a wild boar.' Arm. waraz, 'a wild boar,' = Russ. wehr, — Sansk. vardha. Lat. verres.

98. Verscha, uerscha, 'the crown of the head.' Arm. wer, 'above;' werg, 'end.' Lat. vertex.

99. Zaina, 'a drinking-glass.' Arm. san, 'urn, kettle.' Pied, sana, 'a drinking-cup.' Lapp, saja, saun, 'situla.' O. Pers. oavvaicpa, 'a cup.' Thrac. aavairai, 'drunk.'

100. Zapp, 'a step;' zaplida, 'a sledge-road little used.' Arm, lavil; Arab, sabil; 'path, footstep' (rpifiog, Mark i. 8.)

101. Zezna, 'dung.' "Arm. zazir, 'foul;' zazrovthivn, 'ordure;' zazaz, 'vile.'

102. Zottla,'a wagtail.' Arm. zit, 'a sparrow;' zizarn,

'a swallow;' zizarnovk, 'a nightingale' or perhaps better

from zet, tovtn, 'a tail,' and dolal, 'to wag.' Pers. sisdlak, ' a wagtail.'

103. Zuncla, juncla, 'leather thong, latchet;' sua, suga, 'cord.' Arm. eovan,' cord, string.'

j The last, and most important, of the languages to be considered, is the Etruscan. Its relics consist of: (1) words of which the meaning has been given; and (2) inscriptions. The interpreted words will claim the first notice: I am indebted for them to the collection of Etruscan words in Dr. Donaldson's Varronianus.

[Kreksi]

ORIGJINA PELLAZGE NGA ARMENIA ?

The Pelasgians.

( It has been mentioned at the outset that the Etruscans, according to the accounts of the ancients, were probably allied to two nations, the Lydians and the Pelasgians. The investigation of the first of these affinities, and of the consequences deducible from it, has occupied us up to this point, and led to the conclusion, involved in the supposition of the Lydian affinity of the Etruscans, that one of the great families of the Aryan stock, a family whose branches spoke dialects akin to the Armenian, now the only surviving dialect of that family, extended in ancient times from Armenia to Etruria. If this be true, and if the Etruscans, at the same time, were akin to the Pelasgians, then the Pelasgians ought also to form part of this family, and be in a similar manner allied to the Armenians.

Now, if the inscription of Cervetri be Pelasgian, this inference might be considered as proved. If, however, the Pelasgian character of this inscription be not admitted, then it will be necessary to examine what few points, very few indeed, may be relied upon as characteristic of the Pelasgians. These points may indeed, I think, be limited to three. The Pelasgians called cities by the name of Larissa: they possessed and founded the oracle of Dodona: and their name, Pelasgi, as it does not appear to admit of explanation from the Greek, is probably itself Pelasgian. To these three points I shall confine my attention. £

1. Larissa. This was the ancient name of Nimroud, as Xenophon mentions. He found it in ruins, but said that it had been once occupied by the Medes. In Armenia we find towns called Lori or Lauri, and also Lar. In the Armenian language, loray or lavray means 'a dwelling.' Larel also means 'to set up;' learn, 'a mountain;' and lernak, 'an eminence.' We find a form like Larma in the Armenian Aieissa, the native orthography of which is Arges, a name not unlike the Thessalian Argissa. Salmyd-e**«*, Pan-issus, and Scoi-ussa, are Thraeian towns. In the countries near Armenia there are also towns with names resembling Larissa. In the Ossetic country there is Lars. Near Trebisond is Laros. In Western Persia are Lar and Lour. Larsa is the name of a city in the Babylonian inscriptions.

Such terms are not, however, exclusively Oriental. In Gaelic, larach signifies 'habitation, the site of a house,' and far, 'ground.' Lapp. laire and Swed. ler signify 'clay.' In the north of Germany we find Goslar, Wetzlar, Fritzlar. Lahr and Lohr are also German towns.

2. Dodona. The primitive mode of divination at Dodona was peculiar—

'The manner in which the oracles were communicated was originally extremely simple, by the rustling of an aged oak or beech.'1

1 Ersch and Gruber, Encyc. s. v. Dodona.

'The god revealed his will from the branches of the tree, probably by the rustling of the wind, which sounds the priests had to interpret/1

That the same mode of divination was anciently practised in Armenia, appears from the following passage in the History of Moses of Chorene (lib. i. c. 19). I give it in the Latin of the Whistons. A certain Anusavanus is mentioned, 'qui Sosius appellatur, quippe qui pro eorum ca?rimoniis apud Armenaci2 cupressos in Armaviro consecratus fuerat; quarum cupressorum surculis (according to Aucher, foliis), ramisque seu leni sive violento vento agitatis, Armenii flamines ad longnm tempus in auguriis uti eonsueverunt.'

The Armavir here spoken of, the Armauria of Ptolemy, was the most ancient capital of Armenia, ecclesiastical as well as political, and was reported to have been founded by Armajis the son of Armenak. The word which the Whistons have translated ' cypress,' sds, is rendered 'poplar' by the Armenian writer, Avdall. Aucher translated it 'plane, ' but refers as a synonym to kalamakh, to which he assigns the meanings, 'poplar, aspen, beech, elm.' Sog, again, means 'a pine,' = Pol. sosna. The real meaning of *o* would be 'shaker,' as is evident from the words, sosaphil, soskal, and sasanil, 'to shake' (neuter). The Arm. has also thothaphel, dedevel, and tatanil, 1 to shake,' in which the sibilants of sosaphil, &c., have become hardened. Any tree might, in fact, be called 'shaking' or 'waving,' in Arm. tatan; and we might perhaps even derive the name of Dodona from a similar root, and give it the appropriate sense, 'ilvoaiQvWog.'

[Kreksi]

'Buttmann suggested long ago that the last two syllables were an ethnical designation, connected with the name Asca-nius, common in Purygia, Lydia, and Bithynia, and with the name of Asia itself.'1 This root, as-, supposed to exist in As-ia, might easily be the same as the Arm. root, az, which appears in az-g and az-n, both signifying 'nation, ' and the latter perhaps = Gr. tSvoe. Ascanius might be compared with the Arm. azgayin] 'national, allied.' For the second element of Pel-asg we thus get the Arm. azg, 'nation, race, family, tribe, people, ' a word which I have previously supposed to enter into the formation of the Etruscan Matulnask, the Matulnian gens orfamilia.

There remains to determine Pel-. Now what race (azg} were the Pel-asgi? They were the old race, the Aborigines, or ancient inhabitants, of Greece and the country to the north. This leads us to connect Pel- with the Arm. wat, 'ancient, old, ' = Gr. TMX(aio'e), = Epirot TrAioe, = Alb. plyak? The meaning, old-race, wat-azg, seems the best that can be given to Pel-asgi. Strabo (p. 220) says of the Pelasgians, that it was almost universally acknowledged, on fuv ap\atov n ij>v\ov Kara rijv 'EXXaSet iraaav iirtiroXaat: and again (p. 327), ot Si IleXaeryoi Twv ir«pi Ttjv 'EXXaSa $watrrtvaavrtav apxaioraroi \tyovrat. Dionysius (lib. i. c. 17) speaks of the Pelasgians as avro\SovtQ, wg ol iroXXoi iripl avrii>v \iyovai. And Pausanias again, in the commencement of his Arcadica, notices the Arcadian tradition, that Pelasgus was the first that lived in that country: ij>aai $e 'ApicaSt?, we IltXaayoe jivotro iv Tt) yrj Tclvttq irpaJroe. Pausanias has considerable difilculty in accommodating this statement to the history of his king Pelasgus: iroiiav yap av Koi fipxtv ° HtXairyoe avSpuiruv; but, if we interpret Il«Xna-yoe 'the pel-asg' or 'old-race, ' then the Arcadian tradition is reduced to a simple truism. With Virgil (JEn. viii. 600) the Pelasgi are veteres.

1 Varronianus, p. 39. * The Latin, it is to be observed, has no corresponding term to

Though the name Pelasgi, if its explanation from the Armenian were admitted, would thus be Thracian, yet it would not necessarily follow, though it is probably true, that every nation called Pelasgian was of Thracian origin: for the Thracians may have called any aboriginal race Pelasgian, whether of their own or of any other family. There would, however, in any case, have been Thracians in the country to give to the race the name Pelasgian.

The Arm. azg is not found, in that language, combined into one word with wal; but it does appear, so as to form words like Pelasgus, in combination with several adjectives.

That the Thracians should have extended their settlements beyond Etruria, especially during the time of the maritime power of the Tyrrhenians, is not impossible. ~: \Ve know indeed from Strabo (p. 225), that there were Tyrrhenians in Sardinia. But there are even some indication s, though they may be few, and undeserving that any great stress should be laid upon them, of the existence of Thracians still further to the west. It has already appeared (ante, p. 42), thatjthe Spanish words pandero and pandorga would be allied to the Arm. phandirn^ the Lyd. iravSovpiov, the Osset. fandur, and the Assyrian iravSovpa. The name of a glacier in the Pyrenees seems also to be Armenian; while in the Alps, on the other hand, such names are apparently German, Finnish, or Celtic, though perhaps in one case Arabic, and brought from Asia by the Thracians. The following list of names of glaciers, terms which may be of importance in a question of ethnology, is taken from an article in the Encyclopadia Britannica, contributed by our great authority on the subject of glaciers:—
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Simler (De Alp. p. 74,) rightly says that firn means 'old.' It is the neve, or old snow. The word is German, being the Goth. fairnis, 'old/ = Ang.Sax. firne, fyrn, = Germ. firn, 'of the last year.' (Cf. Diefenbach, s. v.). Firn is therefore not an ancient word in the Alps, but one carried in by the Germans. It is remotely connected with the Asiatic languages. Fairnis has the sense of the Sansk. puna, Kurd. pira, = Arm. parav; and the Germ. firn, that of the Arm. herov, Sansk. parut, Gr. iripvai, Osset. fare.

Lapp. kaisse, 'mons altior, plerumque nive tectus.' Esth. kahho, 'frost;' kasse jaa (jaa, 'ice'), 'ice formed by frost upon snow.' Georg. giswa,'frost.'

[Billy Joe]

a ka ndonje mod tja fshij temen ketij spam kreksit lol, jo per gje por eshte nenforum i gjuhes shqipe.

tema sa ze vend kot ne server, s'besoj se ka ndonje antar qe do te lexoje budallallqet e kreks spamit

[Kreksi]

Thus then, not only in Etruria, but also in all the intervening countries, and wherever the ancients have placed a Thracian people, the language of Armenia is to be found. With regard to the religion and manners of the ancient Armenians, which might afford subsidiary arguments, should any be requisite, in support of the conclusion to which the extension of their language leads, but little information can be given. It has already been noticed, that the types of Etruscan sepulchres may be found in Armenia, and also that the Dodonsean mode of divination was said to be practised from a remote period in the same country. Respecting the religion of the ancient Armenians, as it existed in the time of Strabo, we learn (p. 532) that, in common with the Medes, they practised the same worship as the Persians, but were especially devoted to the goddess Anattis, in whose loose rites Strabo traced a resemblance to the manners of the Lydians, as described by Herodotus. Ana'itis, who is usually called Artemis or Diana, was properly the Bona Dea, like the Lydian Diana, who was also known, as I have before stated (p. 24), under the name of Anaitis. She was also, probably, the Assyrian Anata. Other Armenian deities were—Aramazd, the same as the Persian Jupiter, Ormuzd; Wahagn,' Hercules; ' and Spandaramet, ' Bacchus.' This last name signifies 'holy origin,' as interpreted from the Zend fpenta, ' sanctus,' and Arm. armat, 'origo.' From this deity is derived the name of the twelfth month of the Persians, asfendarmed, in Zend ypenta drmaiti, and in Cappad. sondara, the name of the Cappadocian Hercules. (See Arica, p. 7). The old religion of the Armenians, it seems probable from such evidence as we can collect, would have partaken of an Assyrio-Persian character.

That such was the character of the religion, and also of the arts of Etruria, seems sufficiently borne out by Etruscan monuments. It is to prove such a resemblance, which he extends to Egypt as well as to Asia, that the veteran Etruscan archseologist, Micali, has devoted so much time and labour. He laid down this principle, with respect to Egypt, as early as 1810, in his Italia avanti i Romani; followed it up, in 1832, with an extension to Asia, in his Storia degli antichi popoli Italiani; and finally, in the year 1844, published his Monumenti Inediti, in order completely to substantiate his position, and to show, by comparing the Etruscan monuments with those of ancient Persia and Egypt, that they were 'sufficient in themselves to demonstrate, that the civilization of Asia, from an early date (di lunga mano) and in various forms, exerted a preponderating influence upon that of Etruria' (p. 5). Had the Assyrian, and also the Phrygian and Lycian, discoveries been made when Micali wrote, he might have still further illustrated his case. Some instances are noticed by Layard, Nineveh and Babylon, pp. 189, 190. The strange animals, genii, sphinxes, and monsters, frequently winged and sometimes double-bodied, which abound on Etruscan monumeiits, seem almost as if invented in Persia or Assyria. The Eastern doctrine of two principles is also a marked feature in Etruscan designs; and considerable resemblance may, I think, be discerned between the early style of Etruscan sculpture and that of Assyria and Babylonia; much more, indeed, than between such works in Etruria and Egypt. But these are points which can only be fully elucidated by an actual comparison of the different monuments in question, which may be made with sufficient completeness, except in the case of Assyria and Asia Minor, by the aid of the Momimenti Inediti. Sir Charles Fellows' Lycia and Asia Minor, and Steuart's Monuments of Lydia and Phrygia, should also be compared, especially in,their illustrations, with Micali and Dennis.1 1 Although the Asiatic character of the Etruscan institutions seems thus well established by Micali and others from the remains which the Etruscans have left, yet the mode in which Micali chiefly explains that character, even in his latest work, may admit of improvement. It is his opinion (p. 419) that the bulk (il pieno) of the Etruscan nation was indigenous in Etruria (nabio del luogo, o altrimenti indigeno), and that their Asiatic manners, arts, and religious ordinances were communicated to them mainly through the influence of a predominant sacerdotal caste (jtrepotente teocrazia], belonging to some of those tribes which, 'directing their movements continually from the S.E. to the N.W., traversed in succession vast regions from the mouths of the Ganges to the Atlantic Ocean,

[kutje]

Kreksi,e mbushe me shkrime kete,po qfare je tue shkrue,qka kemi lidhje me keto gjana qe i ceke ketu.Kupeto na jemi PELLAZGE,dhe e dijme mire pse jemi,pore kesaj radhe nuke ka kush me na mashtrue per te kaluemen tone.Propaganda te hueja nuke ka,mo.Kultura AZIATIKE nuke ka^lidhje me ate te EUROPES dhe MEDITERANE,shtine ne koke njihere.Kupetoje se pellazget jane shume te vjeter.Pellazget nuke kane jetue kure ne AZI ase ne SKYTHIE.Pellazget jetuen ne mediteran,dhe viset e europes.Gjdo tentim ose shkrim ashte gabim te thuhet se neve nuke jemi Pellazge,-Ilir.Shqipetare.PRA na jemi PELLAZGe,ILIRE,DARDAN SHQIPETARE,dhe nuke ndryshuem gjuhen qe 12 000 vjet.Gjuha e shkrueme 4 500 vjet,ka mjafte deshmi.Gjuha e folun RAFSH 12 000 vjetme siguri.

[Kreksi]

Kreksi,e mbushe me shkrime kete,po qfare je tue shkrue,qka kemi lidhje me keto gjana qe i ceke ketu.Kupeto na jemi PELLAZGE,dhe e dijme mire pse jemi,pore kesaj radhe nuke ka kush me na mashtrue per te kaluemen tone.Propaganda te hueja nuke ka,mo.Kultura AZIATIKE nuke ka^lidhje me ate te EUROPES dhe MEDITERANE,shtine ne koke njihere.Kupetoje se pellazget jane shume te vjeter.Pellazget nuke kane jetue kure ne AZI ase ne SKYTHIE.Pellazget jetuen ne mediteran,dhe viset e europes.Gjdo tentim ose shkrim ashte gabim te thuhet se neve nuke jemi Pellazge,-Ilir.Shqipetare.PRA na jemi PELLAZGe,ILIRE,DARDAN SHQIPETARE,dhe nuke ndryshuem gjuhen qe 12 000 vjet.Gjuha e shkrueme 4 500 vjet,ka mjafte deshmi.Gjuha e folun RAFSH 12 000 vjetme siguri.

Bota mbarë na njeh si me Encikloedi si ne shkolla te huaja s e shqiptaret janê me origjinë ilire.. pse tani te ndryshohet e gjithe shkenca ?
Pra historia nuk duhet te ndryshohet !

Te gjitha shtetet e botes e rrespektojne AKADEMIN e tyre se ajo e vendos per kete qeshtje, vetem te ne e kunderta, jemi kunder AKADEMIS? kjo nuk êshtê normale, le te dali Akademia e nese e japin mendimi se ne jemi pellazgê atehere edhe une pajtohem, por kurrsesi nuk duhet te hecim mbrapshte se jemi duke bere dame te medha gjeneratave qe vijnê.
Nuk ka gazet revist radio tv qe nuk permendet per çdo dite "pellazget" pellazget" " pellazget".. kjo nuk ështê normale kjo !

Do ia shkruajmi nje peticion Akademis ?

[kutje]

PO QFARE AKADEMIE KEMI NE.Me trego qfare akademie kemi ne.Le Kreksi kesi lloje akademie mose ja dhashte zoti kurkujna.Akademia cila nuke dine HISTORI DHE GJUHE SHQIPETARE.E dyta Shqypnija ma shume shkruen rrena ,se sa te verteta.Si munden,me leju qe greku ka histori ne toka tona,si ka sllavi histori ne toka tona,na mbajti roma na e mbjtum romen,na mbajti turku na e mbajtum turkun.,pore nji gja se kupetoje pse shqipnija lejon histtorin sllave,ne viset tona pa kurfare argumenti.edhe bullgaria kure ska pas histori ne toka tona,pse lejon akademia,histori greke ne viset tona?.jo Kreksi kaluen 200 vjet dhe krejte rrenat u bane te verteta ne histori kunder shqipetareve.Pase 200 vjetete huejt na thuren histori okupuese te ketyne shteteve per grabitjen e teritoreve shqipetare,sepse ne jetima,apo jo.Akademia shqipetare na ka shkatrue historin,tue i mare te dhanunat e anmiqeve shqipetare.albanologet tone,nuke treguen kurgja per 100 vjet,KREKSI KJO ASHTE AKADEMIA SHQIPETARE....Ne nuke njohim asnji akademik,po te pyetish dikend per akademika me emen ne skemi,skemi sepse jemi nji ZERO me akademika,te ketyne lamive,qe diskutojme neve.NJI ZERO AKADEMIK.PPPPPIIIIIIIKKKK.