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  1. #41
    Άγιος Ειρηναίος της Λυών Maska e Seminarist
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    mbi ortodoksine e Matit

    Nopcsa: Geschichte der Hochlaenderstaemme fq 262



    Auch im Grabeskultus der Mirditen finde ich etwas orthodoxes, denn die Staebe neben den Grabkreuzen in Mirdita erinnern stark an den Schmuck orthodoxer Kirchen. Hecquard erwaehnt, dass die Mirditen lange Zeit den Julianischen Kalender beibehalten hatten, und zur Zeit Bizzis war auch dies noch der Fall.....



    Perkthimi


    Edhe ne kultin e varrimit te mirditoreve shoh dicka ortodokse, sepse murret ne krah te kryqit te varreve te kujtojne shume zbukurimet e kishave ortodokse.
    Hekuardi permend se mirditoret kane mbajtur per nje kohe te gjate kalendarin Julian, gje qe ndodhte edhe ne kohe te Bicit.





    fq 262, 263



    Fuer den Gebrauch der griechischen Sprache in Skanderbegs Gebiet gibt es gleichfalls historische Belege. Von Sufflay sind auch andere historische Belege fuer die Existenz orthodoxen Einflusses im XV Jahrhundert in Nordalbanien zusammengestellt worden. Zu diesem gehoert z.B. die erst 1414 erfolgte Convertierung der Fuerstlichen Familie Zacharia zum Katholizismus




    perkthimi



    per perdorimin e gjuhes greke (shenim: qe Nopsca e sheh si shenje te ortodoksise) ne zonen e Skenderbeut ka edhe deshmi historike. Prej Shuflait ka edhe deshmi te tjera historike per ekzistencen e ndikimit ortodoks ne shekullin 15 ne Shqiperine veriore. Ketu gjendet psh konvertimi qe pasoi familjen princore te Zakariave ne 1414 ne Katolicizem.

  2. #42
    Άγιος Ειρηναίος της Λυών Maska e Seminarist
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    Permbledhje te fakteve qe une kam sjelle



    Pra, sic e kam theksuar ne fillim, une e kam pare debatin ne keto tre pika:




    1) Kastriotet kane qene katolik latine, brez pas brezi, e aspak ortodoks.


    2) Kastriotet kane qene ortodoks bizantin e aspak asnjehere katolik.


    3) Kastriotet kane qene ortodokse qe ne shekullin 15 iu bashkangjiten autoritetit te papes sipas formes Unite, qe sic e kam theksuar eshte tradite lindore ortodokse.




    Ne baze te fakteve qe une kam sjelle nga autore edhe veprat me autoritative ne kete fushe, del se pika e trete, ajo qe Kastriotet jane Uniate, dmth prej trashegimie ortodokse.

    Por si uniat, dmth perfaqesisht e juridikisht katolike, ata, perkrahe trashegimise se tyre ortodokse, mbajten edhe zhvilluan lidhje edhe me boten katolike, pa mohuar aspak, keshtu, trashegimine e tyre ortodokse, ashtu, sikurse psh nje shqiptaro-amerikan, nuk mohon njerin krah, kur ai pohon tjetrin, ose e anasjellta, e megjithate, trashegimia e tij mbetet ajo shqiptare.



    Le te shohim pra pikat fakte qe e mbeshtesin kete mendim te cilin e ka patur edhe Noli.




    - Kastriotet si trashegimi me origjine kulturore-fetare bizantino-ortodokse:




    - Sufflay


    Shuflai, nga Illyrische-Albanische Forschungen

    fq240


    Die Familie Kastriota in ihrer ersten Linie (1367) am Hofe Alexanders, des Herrn von Valona und Kannina, gewiss noch orthodox, wurde im Kern Albaniens um Kroja schon in der zweiten Linie mehr katolisch und Iwan Kastriota taucht das erste mal in den Dokumenten (1407) als Beschuetzer des Bistums von Arbanum auf.


    perkthimi


    Familja Kastrioti, ne brezin e tyre te pare (1367) ne oborrin e Aleksandrit, Zotnise se Vlores edhe Kanines, sigurisht ende ortodokse, u be ne berthame te Shqiperise, perreth Krujes, pergjate brezit te dyte me teper katolik, ndersa Ivan (Gjon) Kastrioti shfaqet per here te pare ne dokumentat (1407) si protektor i peshkopates se Arbanum-it.





    fq 241

    Die Moenche des Klosters Chilandar auf dem Athosberge besitzen eine Urkunde aus dem Jahre 1421-1422, worin Iwan Kastriota mit seinem vier Soehnen dem Kloster die Doerfer Radostina und Trebiste, schenkt.(1) Albanische edelleute, ein Aranit und zwei Hofbeamte (Celnik) bei Georg Kastriota, Rajan und Dmitr, werden in einem serbisch-orthodoxen Pomenik erwaehnt.(2) Nach der Tradition des XVI Jahrhunderts ,,fuehrte der Bruder Skanderbegs, Repos, ein heiliges Leben, ging auf dem Berg Sinai und starb dorten als monch.(3)


    Perkthimi


    Murgjit e manastirit Hilandar te Malit te Shenjte, zoterojne nje te dhene te vitit 1421-1422, ku Ivan Kastrioti me kater bijte e tij i dhurojne fshatrat Radostine edhe Trebishte manastirit(1). Fisniket shqiptare, nje Aranit edhe dy zyrtare te oborrit te Gjergj Kastriotit, Rajan edhe Dmitr, permenden ne nje perkujtimore serbe-ortodokse(2). Sipas tradites te shek.16 "Raposhi, i vellai i Skenderbeut, conte nje jete te shenjte", edhe shkoi ne Malin Sinai, ku edhe vdiq si murg(3)





    Illyrische-Albanische Forschungen


    fq 238



    ......so dass wir unter dem Katholiken Georg Kastriota (Skenderbeg), der auch zeitweise Mohammedaner war und dessen Vorfahren vom reinen Griechentum bis zum albanischen Katholizismus eine slawisch-orthodoxe Retorte passirten, die eigentuemliche Erscheinung sehen, dass sein Gesandte am Hofe des Koenigs von Aragonien, Stephan Bishof von Kroja, im Jahre 1451 einen wichtingen lateinisch verfassten Vertrag in griechischen Lettern unterschreibt....



    perkthimi



    ...., ashtu qe ne shohim nen katolikun Gjergj Kastrioti (Skenderbeun), i cili pati qene perkohsisht edhe musliman, edhe te paret e te cilit, prej greqizmit e deri tek katolicizmi shqiptar, paten kaluar neper nje destilim sllav-ortodoks, si edhe dukuria e vecante, qe i derguari i tij ne oborr te mbretit te Aragonit, Stefani, episkop i Krujes, ne nenshkruan nje dokument te rendesishem, te hartuar ne latinisht, ne gerrma greke....




    2. Jirecek, mbi lidhjet e Kastrioteve, ne veri, me kishen ortodokse serbe, nderkohe qe kishte filluar edhe krahu latin.





    Jirecek: Albanien in der Vergangenheit fq 81


    In kirchlicher Beziehung war das Land teils dem katolischen Bistum von Arbanum angehoerig, teils der serbischen Kirche, wie denn Iwan Kastriot das Kloster Chilandar auf dem Athos eine Stiftung des serben Nemanja, mit Guetern beschenkte.....



    Die Kanzler der albanischen Fuersten schrieben damals serbisch....




    perkthimi



    Per nga relata kishtare, vendi i perkiste pjeserisht i peshkopates katolike te Arbanumit, pjesa tjeter kishes serbe, prej ku kemi dhuratat qe Ivan Kastrioti i beri Manastirit Hilandar, te themeluar nga serbi Nemanja.




    Jirecek: "Albanien in der Vergangenheit"



    fq80-81


    Aus kleinen Anfaengen entstand die Macht der Kastriot, die eine griechischen Namen fuehrten, "Stadtbuerger", Kastriotis von Kastron, Stadt. Der erste bekannte Kastriot war 1368 nur Kastellan der Burg Kannina bei Valona....




    perkthim...


    Nga fillesat e vogla lindi pushteti i Kastrioteve, [b]te cilet mbanin nje emer grek, qytetar, Kastriotis prej Kastron, qytet. Kastrioti i pare qe njihet ishte kastelan ne keshtjellen e Kanines ne Vlore.




    Kjo perkon me te dhenen qe kam sjelle te Shuflait kur thote se ketu Kastriotet kane qene ortodoks.





    3) Nopcsa




    Nopcsa: Geschichte der Hochlaenderstaemme fq 262



    Auch im Grabeskultus der Mirditen finde ich etwas orthodoxes, denn die Staebe neben den Grabkreuzen in Mirdita erinnern stark an den Schmuck orthodoxer Kirchen. Hecquard erwaehnt, dass die Mirditen lange Zeit den Julianischen Kalender beibehalten hatten, und zur Zeit Bizzis war auch dies noch der Fall.....



    Perkthimi


    Edhe ne kultin e varrimit te mirditoreve shoh dicka ortodokse, sepse murret ne krah te kryqit te varreve te kujtojne shume zbukurimet e kishave ortodokse.
    Hekuardi permend se mirditoret kane mbajtur per nje kohe te gjate kalendarin Julian, gje qe ndodhte edhe ne kohe te Bicit.





    fq 262, 263



    Fuer den Gebrauch der griechischen Sprache in Skanderbegs Gebiet gibt es gleichfalls historische Belege. Von Sufflay sind auch andere historische Belege fuer die Existenz orthodoxen Einflusses im XV Jahrhundert in Nordalbanien zusammengestellt worden. Zu diesem gehoert z.B. die erst 1414 erfolgte Convertierung der Fuerstlichen Familie Zacharia zum Katholizismus




    perkthimi



    per perdorimin e gjuhes greke (shenim: qe Nopsca e sheh si shenje te ortodoksise) ne zonen e Skenderbeut ka edhe deshmi historike. Prej Shuflait ka edhe deshmi te tjera historike per ekzistencen e ndikimit ortodoks ne shekullin 15 ne Shqiperine veriore. Ketu gjendet psh konvertimi qe pasoi familjen princore te Zakariave ne 1414 ne Katolicizem.




    fq 257




    Zur Zeit Skanderbegs und vorher war in Mirdita ein starker orthodoxer Einfluss zu bemerken.
    Belege sind mehr vorhanden. Aus Barletius Biographie Skanderbegs wissen wir vor allem, dass trotz des Uebertrittes eines grossen Teiles von Nordalbanien in 1250 zur Katholischen religion, sogar noch nach 1400, der, wie sein Name zeigt, aus Perlati stammende Peter Perlat noch immer nicht roemisch-katholischer, sondern orthodoxer Religion war, denn Barletius sagt von him ausdruecklich, er sei Protosyngel nicht aber Abt eines Klosters in Matja gewesen.




    perkthimi



    Ne kohe te Skenderbeut edhe me pare, ne Mirdite verehet nje ndikim i forte ortodoks.
    Deshmite qe kemi jane te shumta. Prej biografise se Skenderbeut nga Barleti, e dime se, para se gjithash, megjithe kalimin e nje pjese te madhe te veriut te Shqiperise ne religjionin katolik, madje edhe pas 1400, Peter Perlati, qe sic e tregon edhe emri, vjen nga Perlati, nuk ishte ende katoliko-roman, por i religjionit ortodoks, sepse Barleti thote mbi te shprehimisht, se ai ishte protosingel edhe jo abat i nje manastiri ne Mat.






    fq 258



    Noch heute bleiben in ganz Nordalbanien die in der Kirche von den Maennern abgesonderten Frauen waehrend des Evangeliums sitzen. Die knienden Maenner kuessen sich hingegen vielfach waehrend des Erhebung der hl. Hostie zuerst den Boden und beruehren hierauf diese Stelle mit der Stirne.

    (fq259) - Die erste dieser beiden Sitten fiel schon in Griechenland (Lacedemonien) in 1679 dem reisenden Guiletiere [auf].




    perkthimi



    Ne Shqiperine veriore edhe sot grate, te vecuara nga burrat, qendrojne ulur gjate leximit te Ungjillit. Burrat e gjunjezuar puthin disa here pergjate ngrejtjes se Hosties se shenjte se pari token, e me pas e prekin kete vend me balle.

    (fq 259) - Keto dy zakone te para i rane ne sy vizitorit Guileter ne Greqi (Lakedemoni) ne 1679.



    - Ducellier



    Ducellier‑i nuk ka nguruar ta pohojė se Kastriotėt "janė me siguri ende ortodoksė nė shek. XV" (DUCELLIER: Aux frontičres, 7.)



    - Petta



    Tani sė fundi edhe Petta e thotė shtjellimisht se "Kastriotėt ishin historikisht tė lidhur me Kishėn ortodokse" (PETTA: Despoti, 34.)




    - Noli ka mbrojtur mendimin se Ivan/Jovan Kastrioti ka qenė "ortodoks grek"





    Shqiponja me dy krere



    shih tashti


    http://www.google.co.uk/search?q=ca...shqiponja&hl=en




    shqiponja me njė kokė, pelikani me gjarpėr nė gojė, tė cilat hasen edhe nė ikonografinė apo etnografinė shqiptare. Shqiponja me njė kokė dhe me krahė tė ulura poshtė tė kujton shqiponjėn e Dukagjinasve, njė element heraldik shqiptar”,- shpjegon Zeqo. Ndėrkohė, njė tjetėr element, ėshtė kantari (en&#279, i zbukuruar me elementė tė vreshtit, qė i takojnė ikonografisė sė krishterė dhe pėrfaqėson Krishtin. “Tjetėr simbol ėshtė shqiponja me dy krerė qė i pėrket ikonografisė sė kishės lindore”,- thotė Zeqo, sipas tė cilit, tė gjitha kėto simbole, janė elementė tė ruajtur me fanatizėm nga zejtarėt shqiptarė.




    Pse Dukagjinasit katolike latine e kane shqiponjen me nje koke, kurse Skenderbeu po te jete katolik latin e ka dykrereshe, kur kjo eshte bizantine?






    Moikom Zeqo




    Pėrsa i pėrket shqiponjės heraldike me njė kokė tė shtetit tė Arbėrit kjo ėshtė e njėjta shqiponjė heraldike qė ka dhe familja princėrore e Dukagjinėve. Shqiponja me njė kokė nė kėtė rast ėshtė mė tepėr njė ndikim i heraldikės perėndimore, sepse shqiponja me dy kokė ėshtė ndikim i heraldikės bizantine, madje dhe babilonase.


    mare nga: http://www.google.co.uk/search?q=ca...shqiponja&hl=en




    Te gjitha keto jane fakte te pamohueshme te trashegimise bizantino-ortodokse te Kastrioteve, te nxjerra jo nga une por studiuesit e albanologet me me fame.



    Falenderoj te gjithe keta perendimore katolike e studiues me fame per keto referenca.
    Ndryshuar pėr herė tė fundit nga Seminarist : 15-10-2004 mė 22:43

  3. #43
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
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    Si zbulova njė letėr tė papės pėr Skėnderbeun

    Jam njė emigrant shqiptar qė punoj nė Islandė. Kam diplomėn e restauratorit dhe punoj nė muzeume tė ndryshme. Nė revistėn kryesore tė muzeumeve nė Islandė "Museumzicht" nuk mund tė mė kalonte pa mė rėnė nė sy njė artikull qė lidhej me lidhjet dhe aleancat e ndryshme nė Europė gjatė shekullit 15-tė. Aty flitej dhe pėr njė letėr qė papa katolik i asaj kohe i drejtonte Skėnderbeut. Ja teksti i letrės:

    Kalorės i nderuar dhe biri im i shenjtė! Ushtimat e betejave tė tua madhėshtore kundėr turkut tė pabesė, kanė mbushur mbarė Europėn. Askund nė Europė nuk ekziston njė kalorės e kampion i tillė. Nė njė letėr qė mė dėrgoi Willielm II, Dukė i Hollandės dhe katolik i mirė, mė kėrkoi ndihmėn tėnde ushtarake pėr tė luftuar kundėr spanjollėve qė e kanė pushtuar dhe po e shkretojnė atė vend. Ti je kalorėsi im i parė dhe unė do tė isha shumė i pėrlumtur po qe se njė shpurė e zgjedhur nga garda e juaj dibrane, do tė shkonte nė ndihmė tė hollandezėve nė veriun e largėt. Bekim dhe pėrshėndetje. Ati i madh kristian.

    Mė poshtė vijon firma autentike e Papės. Nė vazhdim tė dokumentit tregohet se Skėnderbeu nėpėrmjet Italisė dėrgoi nė Gjermani 300 kalorės tė zgjedhur, tė cilėt iu bashkuan mercenarėve gjermanė dhe u nisėn pėr ndihmė drejt Hollandės. U takon historianėve tanė qė tė hulumtojnė mė tepėr nė histori pėr tė gjetur akoma dhe mė tepėr fakte, tė cilat na tregojnė se jemi njė popull qė kemi luajtur njė rol tė madh nė historinė e Europės. Adorant Shabani, Shekulli 04/10/2004
    Ndryshuar pėr herė tė fundit nga Hyllien : 18-10-2004 mė 22:14
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  4. #44
    Άγιος Ειρηναίος της Λυών Maska e Seminarist
    Anėtarėsuar
    10-05-2002
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    4,982

    vazhdojme...

    Das venezianische Albanien
    Oliver Jens Schmitt
    München 2001


    fq 90


    ... Auch in Mittelalbanien lebten die Konfessionen miteinander und nicht gegeneinander; die byzantinische Tradition existierte in der Verwendung der griechischen Schrift und byzantinischer Titel im katholischen Milieu weiter.



    ... Edhe ne Shqiperine e mesme konfesionet jetonin prane e jo kundra njeri tjetrit; tradita bizantine vazhdonte ekzistencen e vete ne mjediset katolike ne perdorimin e shkrimit grek edhe te titujve bizantine.




    __________



    Nga kjo del e qarte se perdorimi i greqishtes nga Kastriotet, ka qene si pasoje e perkatesise se tyre bizantine.

    Nuk ka asnje princ latin katolikte kesaj periudhe qe te perdore si gjuhe zyrtare shteterore, gjuhen greke. Ose nqs ka, na sillni ndonje rast.


    ___________




    der Herr von Kruja, Konstantin Balsha, sprach an seinem Hofe Griechisch [Acta Albaniae Veneta II 574. Johann Kastriota schrieb im Jahre 1428 an den venezianischen Senat in griechischer Sprache; XIII 3169] und noch 1451 unterschrieb der Bischof von Kruja einen Vertrag mit dem König von Neapel „in litteris grecis“.




    Zotria i Krujes, Konstandin Balsha, fliste ne oborrin e vet greqisht [Acta Albaniae Veneta II 574. Johann Castriota i shkruante ne vitin 1428 senatit venedikas ne greqisht; XIII 3169] edhe ne 1451 peshkopi i Krujes e nenshkroi kontraten me mbretin e Napolit "ne gerrma greke".

  5. #45
    Άγιος Ειρηναίος της Λυών Maska e Seminarist
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    Ja edhe nje tjeter


    schmitt


    Fq. 90
    In der zweiten Hälfte des 14. Jhs. speiste sich die Orthodoxie Mittelalbaniens auch aus serbischen Quellen, wie die Verbundenheit der Familie Kastriota mit dem Athoskloster Chilandar belegt.



    Ne gjysmen e dyte te shekulli 14 ortodoksia e Shqiperise se mesme ushqehej edhe nga burime serbe, sic na e tregon edhe lidhja e familjes Kastrioti me manastirin e Atosit, Hilandar.

  6. #46
    Άγιος Ειρηναίος της Λυών Maska e Seminarist
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    Qe te dal pak jashte teme, meqe keni qene juve qe e keni lidhur kete teme me perdorimin e latinishtes ne Shqiperi gjoja per tete shekuj, me ca logjika deduktive te mahniteshme. Le te shohim se cfare thote autori perendimor katolik Eamon Duffy, ne librin e tij, qe ua keshilloj ta lexoni: "Saints and sinners - a history of the popes"

    fq 11

    Late into the second century the language of the Christian community in Rome was not Latin but Greek, the real lingua franca of an empire that increasingly looked east rather than west.

  7. #47
    i/e regjistruar Maska e Tiras
    Anėtarėsuar
    10-05-2004
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    126
    Rikapitullim te atyre qe jane thene dhe po riperseriten me qellim qe falsifikimet te mos zere rrenje. Skenderbeu eshte konsideruar nga Volteri, Papet, Vivaldi, Dhimiter Frengu, Pinjollet e familjes Kastrioti, Barleti etj-etj si shqiptar e familje shqiptari. Feja e tij, per cdo burim serioz jo-politik nuk ka qene objekt primar studimi, prandaj nuk eshte arritur ndonje konkluzion shkencor ne kete pike. Vendosmeria juaj per ta perfunduar debatin ne dobi te “ortodoksise” sllavogreke, perseritja tendencioze e te njejtave argumente (Papagalli dhe serbogreket kane didaktike te perbashket), si dhe titujt e temat qe zgjidhni, koincidojne pike per pike me propaganden sllavogreke ne pikat kyce te debatit mbi origjinen e Shqiptareve. Le te kujtojme ketu decizivitetin tuaj per fjalen “kale”, pa hyre ne partizanllekun tuaj “ortodoks” (lexo sllvogrek), apo teori te cuditshme si ajo e hiliasteve (Shen Iraneous).

    I. Le te kthehemi tek Kastriotet:

    Kastriotet nuk duket te jene nga Kanina, dhe as me mbiemer “Grek”.
    Noli (Vepra 4, f 237-238), pasi kutoton disa variante te mundshme, nje nga te cilet eshte varianti qe jepni ju konkludon: “Te gjithe deshmite e ndryshme qe numeruam me siper mund ti permbledhim keshtu, Kastriotet rrjedhin nga katundi Kastriot I Dibres, ose nje fshat I quajtur Kastria qe ndodhej a ne Mat, Mirdite, ose Has. Po ashtu, emri Kastriot bie ndesh per te paren here ne 1385 kur nje Kastriot permendet si kapedan”. Lexo postimin vijues e “Origjina e Familjes Kastriote" Preng Cub Lleshi

    Qe Skenderbeu ka qene fillimisht katolik, pastaj musliman, dhe u ripagezoua katolik ne fund te jetes se tij, thuhet ne librin"Scanderbeg, un eroe moderno" Gennaro Francione, me aprovimin dhe parathenien e trashegimtareve te sotem te familjes Kastioti, Alesander dhe Jul Kastrioti. Per detaje shif postet e mija me lart.

    Provat qe keni dhene nga Sufflai vetem mbeshtesin teorine Katolike se:

    1.Deri ne shek. IV-VII Illiria ishte e varur nga Papati, pra Katolike.
    2.Shek VII-X lidhet me Kishen e Bizantit por ama mbaheshin lidhje te ngushta me Papen. (Historia juaj qe fillon me ardhjen e Sllaveve ne Ballkan, nuk mund te mos I quaje Kastriotet si ortodokse. Me te njejten llogjike mund te themi qe Albo eshte I pafe, pasi prinderit e tij qene zyrtarisht ateiste gjate kohes se komunizmit. Per moshen dhe kombesine tuaj, Seminarist, po e le komentin te lire.) Per ortodoksine si FE ZYRTARE te kesaj periudhe lexoni me tej.
    3.Shek. XII Gjithe Peshkopata e Arberit,nga Drini ne Shkumbin, kishte kaluar me Papen.

    Meqe flisni per Suffflain, nuk do qe me mire te sillnit kuotime nga parathenja (50 fq. nga 700 faqe te shfrytezuara) te Actae Albania III te Scufflait, qe I eshte dedikuar Skenderbeut, ne vend qe te lexojme ekstrakte dhe perafrime nga librat parararendes Actae I dhe II? Ju gjithmone ju sjellin nje kopje.


    Dhuratat e Kastrioteve Manastirit ortodoks te Hilandarit, argumentojne vecse traditen e aleancave dhe shkembimit te dhuratave reciproke. Edhe Car Dushani dergoi dhurata ne Kishen Shqiptaro Kristiane te Prizrenit ne momentet e konvertimit te saj (me pas u pershi ne zoterimet e Kastrioteve). Kastriotet me ane te dhurates siguronin gjithashtu ortodokset se nuk do persekutoheshin ne zoterimet e tyre zgjeruara (minus tre fshatra) te perfituara ne momentet e c’organizimit te shtetit Serb. Te tilla dhurata i jane drejtuar edhe tek kishave dhe shteteve katolike (sidomos ne forme sherbimesh e aleancash ushtarake tregtare). Ndersa Papa ne kembim, I ka dhuruar rreth 80mije mburoja luftetareve te Skenderbeut.

    “The defeat of 1389 totally disorganized the Serbian state and left a free field of action to the most powerful local princes, including the Albanian princes of the north and the northeast. The most distinguished among them was Gjon Kastrioti Skanderbeg's father, who, from an original ruler of the mountainous region of Mat, extended his principality from the mouth of the Ishem River up to Prizren, at the centre of Kosova.

    In 1420 he granted Ragusa the trade privilege from "his coastal lands up to Prizren" 19 for trade This new Albanian state brought about the development of a class of merchants from a population,..” dhe

    In fact, the Serbian texts show the opposite: on the occasion when, in 1348, Stefan Dusan endowed a gift to the monastery of Saint Michael and Gabriel in Prizren, we learn that in the vicinity of that town there were at least 9 villages described as Albanian Arbanas. The famous code proclaimed by the same sovereign one year later shows that in many villages under his rule, besides the Slavonic population, there were Wlachs and Albanian elements, which must have been very dynamic since the Tsar was obliged to restrict their settlement on his lands.If the Wlachs and the Albanians come to be called nomads, this is surely not only because they were "shepherds from birth", but merely because of the economic and political pressure of the ruling people. This was happening since 1328 in the regions of Diabolis, Kolonea and Ohri, where JKantakuzen speaks of the meeting of the Byzantine Emperor Andronicus III with the "nomadic Albanians" of Central Macedonia. HAVE THE ALBANIANS OCCUPIED KOSOVA? ALAIN DUCELLIER Toulouze, France.

    Emertimi I kishes te Prizrenit (shih paragrafin me lart) si ShenKoll, apo Shen Nicolas (mos te na ngaterrohen disa) eshte emer I tradites se besimtareve katolike shqiptare. Skenderbeu u varros ne nje kishe Kishe Katolike me te njejtin emertim. Katolicisti dhe Albanologu Fulvio Cordignano (1887-1951) liston rreth 275 Kisha katolike shqiptare ne shekujt 16 dhe 17te. Me shume se gjysma e tyre mbanin e emrin e vetem 4 shenjteve Virgin Mary, Saint Nicholas, Saint Veneranda and Saint George. Orientalia Christiana Periodica 36, pp. 230-94.

    Restaurimi I Kishes nga raguzianet, dhe traktati me Raguzen deshmojne per zoterimet e Kastrioteve ne Prizren dhe tradite Katolicizmi, derisa ne ndihme nuk u thirren bizantinet, por u synua aleance me qytete kryesisht katolike si Raguza.

    Perkatesia e Kishes ne fjale: “… edhe Manastiri i Shėnjtorėve Mihal e Gabriel ėshtė ndėrtuar mbi njė kishė tė moēme dardane tė periudhės sė antikitetit tė vonė. Rindėrtimi ėshtė bėrė rreth vitit 1348. Kontribut tė madh nė ndėrtimin e tij kanė dhėnė tregtarėt katolikė raguzianė, qė jetonin e vepronin nė Prizren. Arkeologėt, nė rrėnojat e kėtij manastiri, kanė zbuluar fragmente interesante tė artit bizantin, romanik dhe gotik. Ajo qė tėrheq mė tepėr vėmendjen ėshtė mozaiku, qė nuk ka ndonjė paralele me ndonjė mozaik tė punuar nė Serbi, veēse mė shumė i ngjan mozaikut nė pagėzoren e katedrales Santa Maria nė Firence. Nė kishėn e kėtij manastiri ruhet dhe varri i kryezotėruesit shqiptar, Strazimir Balsha, nga viti 1372. Krishterimi tek Shqiptarėt- Simpozium Ndėrkombėtar 1999 -J. Dranēolli

    Ne kete studim mund te lexohet se stili bizantin I Decanit vjen nga arkitekti shqiptar At Vit Kuēi ose Cuci, emri I te cili eshte gdhendur ne murin e Kishes, si edhe mjaft ish-Kisha katolike shqiptare tani te mirenjohura si Ortodokse.

    Kisha e Rodonit, pozicioni diellor I te ciles i studjuar nga Seminaristi e ben kete te fundit te konkludoje se eshte kishe bizantine, nuk perforcohet nga Elsie (Shenjtet e Krishtere Shqiptare, f 39), I cili thote “Ka pasur kisha Katolike ne : Ulqin (Mal I Zi tani), Shurdhah ne Shkoder, Drisht-Shoder….. ne kepin e Rodonit Durres te regjistruar ne 1418….Linez ne Tirane, etj.” Ka mundesi qe kjo kishte te jete ndertuar nga vete Kastriotet. (Eshte e vertete se parlamenti shqiptar I dha te drejte eskluzive grekeve per te ndertuar baze ne Rodon? Historia ndryshon…)

    Si ndodhi qe kishat katolike u konvertuan ne Ortodokse dhe populli shqiptar u tregua “ I paqendrueshem ne fe” sic thone ca gjerinj ketu:
    „Car Dushani (XIV) sebashku me kishen ortodokse adoptoi masa drastike sidomos kunder Katolikeve Shqiptare. Per te konvertuar kishat shkoi aq larg, sa Kleri Shqiptar qe nuk ju bind instruksioneve u shfaros. Nga ana tjeter, femijte Shqiptare u baptizuan me emra greke dhe sllave, keshtu qe baza per te provuar prejadhjen Shqiptare mbi baze te dokumentave historike te Atroponomise nuk eshte e mundur. (Vemendje Albo)Keshtu qe Kisha Greke dhe Serbe i konsideronte si Greke ose Sllave ortodokse edhe Shqiptaret qe jetonin ne Shqiperi. Ai ndermori masa dha sanksione cnjerezore ne perputhje me „Zakonikun“ (kanonet)e mirenjohur, sipas te cilit feja katolike duhet gjykuar me keq se herezija. Ai perndoqi prifterinjte dhe kishat qe okuponin i konvertoi ne kisha ortodokse. (Branisla Djurdjevic, History the slawischen Volker II, Zagreb 1959, 108)

    „Kishat katolike okuponin gjithe gjirine Kororrit, Adria dhe Shkodra. Konvertimi me force ne fene ortodokse symonte shkaterrimin e kishave katolike qe ekzistonin atuy me pare“ shkruan Sime Cirkovic, History of Montenegro, Titograd 1967, f 75

    „Kisha ortodokse Serbe.... politika e kesaj kishe favorizon hegjemonine serbe“. (Sava Brkovic, Ethnoginophobia, Zetinje 1988, 6, 67)

    Skenderbeu ka perdorur latinisht ne korrespondencen e tij me Princin e Tarantos. Kancelari I tij Dhimiter Frengu nuk ka qene me origjine greke ortodokse. Lexoni librin “Skenderbeu” te ketij te fundit.

    II
    Shqiponja (dykrenare) eshte perdorur nga Skenderbeu, Balshat, Aranitas Komnenet, te trija familje me origjine Iliro-Dardane. Shih stemen e qytetit te Shkodres ne librin e statuteve per Balshat. Shqiponjen me nje koke e kane perdorur Dukagjinet, Roma, e nje pjese e vendeve te evropes perendimore qe kane dokumentuar prejardhej e tyre nga Troja, epiqendra e Dardanise. Nje shqiponje e tille eshte ende ne tempullin e Zeusit, Mbretit te Dardanise ne Dodone, dhe Agia Triada ne Krete ku pretendohet qe Zeusi kaloi disa vite te jetes se tij. Per origjinen Trojane te Romes, dhe Anglise eshte shkruar gjeresisht. Materiale te redukturare gjenden edhe ne internet.



    Kur flasim per historine nuk mund te fillojme nga shek.15 e ketej. “Ger(rr)mat Greke” qe kuotoni ju, jane pjese e nje sistemi te perpunuar ne mijevjecar. Mjafton te themi qe vetem po te lexosh Plinin Plak (Gaius Secundus), kuoton ardhjen e alfabetit nga Kadmi si nje variant nga shume te mundshem. Ka nje tjeter qe alfabeti eshte marre nga Siria I cili perkon me shkrimet me linear B gjetura ne Mikene qe datohen para eres se re, dhe qe cuditerisht jane braktisur nga siro- “greket”. Ka edhe nje variant qe germat kane ekzistuar tek pellazget qe nga fillimi I kohes se lashte, dmth. Poroneus qe njihet si mbreti me I lashte I Athines menjehere pas permbytjes. Ka mendime se Menon (apo Monun? Mbreti Ilir) I shpiku ato. Sidoqofte, ne……..Plini (Historia Natyrale e Botes, Chap. LVI) konfirmon se “Te paret qe sollen alfabetin ne Latium ose Itali qene pellazget ” dhe se “Cikllopet themeluan qytetin e pare qe ka ekzistuar ndonjehere dhe e quajten me emrin e tyre Cikllopia, qe sot eshte keshtjella e Athines” Burime te tjera konfirmojne se Greckai ishin nje fis qe jetonte ne rreze te Malit te shenjte te IDES ku u vendosen Dardanet, gje qe I ben ata…Dardane/Trojane. Te jene bere Trojanet “greke”?
    Ndryshuar pėr herė tė fundit nga Tiras : 21-10-2004 mė 18:34

  8. #48
    i/e regjistruar Maska e Tiras
    Anėtarėsuar
    10-05-2004
    Postime
    126

    Origjina E Familjes Kastriote

    Preng Cub Lleshi
    1.ORIGJINA E FAMILJES KASTRIOTE
    Ekziston nje shumice burimesh arkivore, dokumentash, veprash artistike, historie, etj. qė kanė pėr objekt familjen princore te Kastriotėve, dhe origjinėn e saj.
    F. Noli ne tė gjitha variantet e veprės pėr Heroin Kombėtar Gjergj Kastriotin, i referohet tė dhėnave tė historianėve mbi origjinėn e fisit tė Kastriotėve, e vendorigjinėn e tyre tė lashtė.
    Kėshtu ai pėrmend njė dokument tė Fermenxhin, sipas tė cilit “Kastriotėt quheshin kėshtu, sepse ishin nga njė fshat i quajtur Kastriot nė malėsinė e Hasit”. Mė tej, pėrmend Lukarin qė kish pohuar se familja e Gjon Kastriotit “doli nga fshati i Kastratit nden juridiksionin e Asit (Hasit) nė Shqipėri, jo larg lumit Drin ”.
    Keshtu kemi teza tė ndryshme pėr origjinėn e Kastriotėve :
    1) Fermenxhin qė i nxjerr Kastriotėt nga fshati Kastriot i rrethit tė Dibrės,
    2) Lukarit qė i bėn Kastriotėt nga krahina e Kastratit nė rrethin e Kukėsit,
    3) Marin Barletit i cili thotė qe “Gjon Kastrioti ishte nga njė shtėpi e vjetėr e Matit”.
    4) Njė pjesė e madhe historianėsh shqiptare me Aleks Buden ne krye,mbrojne idenė se origjina e Kastriotėve do kėrkuar nė fshatin Kastrat tė Hasit;
    5) Thanas Gega, vlereson Kastrin nė Vig tė Mirditės si vendorigjinėn mė tė mundshme tė Kastriotėve.
    Tezat kontradiktore Fan Noli I permbledh : “Tė gjitha dėshmimet e ndryshme qė numėruam sipėr mund t'i pajtojmė kėshtu: Kastriotėt rrjedhin nga katundi Kastriot i Dibrės, ose nga njė fshat i quajtur Kastria, qė ndodhej a nė Mat a nė Mirditė, a nė Has a pranė Mazarakut (Mazrekut – shėnimi im ) a nė Kastrat, sidomos nė malėsitė afėr Drinit”.
    Historianet kane analizuar vetem tre tezat e para. Pėr tė arritur nė Kastėr tė Mirditės do tė na duhet tė bėjmė njė rrugė tė gjatė nėpėr dokumenta tė ndryshme. duke sjellė pėrsėri teza dhe antiteza mbi vendorigjinėn e familjes princore tė Kastriotėve. Dhe, duke ecur sipas kėsaj logjike duket se gjurmėt na ēojnė drejt njė caku tė ri, drejt njė kėshtjelle tė vjetėr me emrin Kastėr-Kastri, qė siē shėnojnė disa historianė, ėshtė vendorigjina e fisit lavdimadh tė Kastriotėve. Gjurmėt pėr nė Kastėr na ēojnė nė dritėn e tė dhėnave qė sjellin dy historianėt mė nė zė qė janė marrė me origjinėn e Kastriotėve: F.S.Noli nė variantin e vitit 1921 te Historisė sė Skėnderbeut dhe Athanas Gega nė veprėn “Arbėria, Gjergj Kastrioti-Skėnderbeu”. Pėr nė Kastėr na ēojnė edhe parashtrimet e historianėve Skėnder Riza e Selami Pulaha me tė dhėnat qė sjellin pėr territoret ku shtriheshin, sipas tyre, Kastriotėt. Pėr nė Kastėr na ēojnė edhe pohimet e udhėtarit frėng Ami Bue, edhe pohimet e Han-it, tė Gavril Dara i Riu e gjer edhe rilindasi Risto Siliqi. Njė argument mė tepėr nė favor tė tezėz qė e konsideron Kastrin si vendorigjinėn e Kastriotėve dhe si vendlindjen e Gjergjit zėmadh, sikur gjendet edhe nė fushėn e dialektologjisė. Pėr kėtė na flet fakti qė mbiemri“ Kastrioti Forma “ Kastėrioti” duket se ka qėnė zotėruese nė gjithė Shqipėrinė e Veriut, por mbi tė duket se kanė vėnė dorė herė historianėt e herė gjuhėtarėt. Apo, ndoshta mbiemri Kastrioti vjen nga trajta e shquar e “ Kastri” plus – iot, siē ka qėnė qė herėt njė traditė e shqipes? Sidoqoftė, rezulton se mbiemri “Kastrioti” ka ardhur nga Kastri i Vurgut tė Mirditės.
    Dhe le ta nisim shtegtimin tonė me pohimin e hitorianit Kasem Biēoku, i cili ka theksuar se “ Ky lumė (Mati–shėnimi im ) shėrbente si kufi ndarjeje me njė tjetėr njėsi administrative, tė ndarė nė vilajete, tė pėrfshirė nė njė regjistėr tė veēantė tė emėrtuar “ Defteri i emrit tė Gjonit”(Gjon Kastriotit), ku gjendeshin tė shėnuara edhe fshatrat e vilajetit tė Dhimitėr Jonimės,qė shtrihet nga Lezha nė Rubik”.7) Ky pohim sikur na thotė se tokat midis rrjedhjes sė mesme e tė poshtme tė lumit Mat dhe Drinit ishin territore tė dy fiseve, disi rivalė midis tyre, Kastriotėve dhe Dukagjinėve. Kesaj ideje i vjen nė ndihmė edhe pohimi i historianit Selami Pulaha, i cili kumton se “ nė vitin 1431 u vunė pėr herė tė parė nėn zotėrimin e timarit krahinat e pėrfshira nė zotėrimet e Gjon Kastriotit e tė Gjergj Aranitit nė vilajetin e Dhimitėr Jonimės (krahinė midis Rrėshenit e Lezhes). 8) Dhe pas kėtij ponimi ai shton: “Ka mundėsi qė regjistrimi tė jetė shtirė mė nė veri, nė krahinat e Tanush Dukagjinit, deri nė Danjė “.9) Qė nė territoret e shtetit tė Arbėrit, vatra e tė cilit ishte Mirdita, banonte edhe fisi i Kastriotėve, na dėshmon edhe akademiku Dh. Shuteriqi, kur na sjell njė dokument tė pėrcjellė edhe prej F. Nolit.Sipas kėtij dokumeti Gjon Kastrioti “mė 1407 pretendon tė ketė kasha tė cilat …ishin pjesė e peshkopatės sė Arbėrit. Midis tyre ėshtė edhe Shėn Mėria e Ndėrfanės. Ai thotė se, qė prej 800 vjetėsh, peshkopata e Arbėrit vendosej nė tokat e sunduara … prej tij “.10) Dokumenti pohon kėshtu se nė kėto anė i kishin zotėrimet e tyre edhe Dukagjinėt, edhe Kastriotėt edhe Jonimėt, edhe Blinishtasit, pa harruar edhe Skurajt, qė banonin nė krahun e majtė tė rrjedhės sė mesme tė lumit Mat, por qė e lanė emrin e tyre edhe nė viset e Mirditės, nė tė djathtė tė Matit, duke iu afruar fshatit Fang. Pėr tė shkuar drejt Kastrit,si vendorigjina mė e mundshme e Gjergj Kastriotit, na duhet tė kujtojme edhe njė tezė qė hedh historiani Kasem Biēoku, kur kundėrshton qė Kastrioti i Dibrės tė jetė vatra e hershme e Kastriotėve. Dhe, pėr ta argumentuar tezėn e tij kundėrshtuese, shkruan: “Nevojat e drejtimit tė principatės (sė Kastriotėve) kėrkon qė Gjon Kastrioti dhe familja e tij tė mos banonin nė viset ekstreme lindore, siē ishin ato tė Dibrės, por nė njė nga qendrat kryesore tė saj, prej nga Gjoni mund tė drejtonte e administronte principatėn e tij, siē u bė Kruja nė kohėn e Skenderbeut”.11) Kėshtu, pėr atė qė e njeh sadopak gjeografinė e viseve tė Shqipėrisė veriore. rezulton se ky historian nuk kundėrshton vetėm tezėn e Kristo Frashėrit, qė i bėn Kastriotėt me origjinė prej fshatit me tė njėjtin emėr, por edhe tezėn e tij, sipas tė cilės origjina e Kastriotėve duhet kėrkuar nė Kastrat tė Hasit. Sepse edhe Hasi, qė aso kohe nuk kishte emėr, ishte njė krahinė po aq e thellė, sa edhe Kastrioti i Dibrės. ” nė tė folmen e Mirditės shqiptohej gjer vonė nė formėn “Kastėrioti”, gjė qė na e zbulon qartė emrin Kastėr nė trajtėn e pashquar, siē shqiptohet edhe nė ditėt tona nga mirditorėt. Forma “ Kastėrioti” duket se ka qėnė zotėruese nė gjithė Shqipėrinė e Veriut, por mbi tė duket se kanė vėnė dorė herė historianėt e herė gjuhėtarėt. Apo, ndoshta mbiemri Kastrioti vjen nga trajta e shquar e “ Kastri” plus – iot, siē ka qėnė qė herėt njė traditė e shqipes? Sidoqoftė, rezulton se mbiemri “Kastrioti” ka ardhur nga Kastri i Vurgut tė Mirditės.
    LITERATURA
    1. F. Noli, vepra 4, f.237
    2. Po aty, f. 238
    3. Po aty, f. 238
    4. F. Noli, Histori e Skėnderbeut, 1950, f.16
    5. Fjalori Enciklopedik Shqiptar, 1985, f.460
    6. F. Noli, vepra 4, f. 67
    7. Revista “ Monumenti” 1, 1982, f.42
    8. Konferenca II Kombėtare e Studimeve Albanologjike, 1, f.47
    9. Po aty, f. 47
    10. Almanaku “ Mirdita”1. f. 41
    11. Studime pėr epokėn e Skėnderbeut, v. 2. f. 456 – 466

  9. #49
    Shpirt Shqiptari Maska e Albo
    Anėtarėsuar
    16-04-2002
    Vendndodhja
    Philadelphia
    Postime
    30,122
    Postimet nė Bllog
    17
    Enciklopedia katolike na rrefen dy fakte historike:

    1. Qe shqiptaret e besimit orthodhoks qe emigruan ne Itali ne syte e Vatikanit fituan statusin e "italo-grekerve".
    2. Perpjekjet dhe sukseset e arritur ne drejtim te "latinizmit" te "italo-grekerve", sic i quan artikulli me poshte.

    Italo-Greeks

    The name applied to the Greeks in Italy who observe the Byzantine Rite. They embrace three classes: (1) the ecclesiastical communities which have followed the Greek Rite since the Byzantine period; (2) the Greek colonies in the various maritime cities and at Rome; (3) the descendants of the Greeks and Albanians who emigrated en masse into Southern Italy after the Turkish occupation of the Balkans, and established towns, or at least formed powerful groups by themselves; they long maintained their native language and customs, and even now observe the Greek Rite, though in other respects they have been absorbed in the Italian population.

    (1) As to the first class, it is difficult to say whether the Greek Rite was followed in any diocese of Southern Italy or Sicily before the eighth century. But the gradual hellenization of those regions, as well as the founding of numerous Greek monasteries, must have affected liturgical life. The spread of Greek monasticism in Italy received a strong impulse from the Saracenic invasion of Palestine and Egypt, and later from the Iconoclastic persecutions. The monks naturally retained their rite, and as the bishops were not infrequently chosen from their number, the diocesan liturgy, under favourable conditions, could easily be changed, especially since the Lombard occupation of the inland regions of Southern Italy cut off the Greeks in the South from communication with the Latin Church, whose intellectual culture, moreover, was far inferior to that of Byzantium.

    When, in 726, Leo the Isaurian, by a stroke of his pen, withdrew Southern Italy from the patriarchal jurisdiction of Rome and gave it to the Patriarch of Constantinople, the process of hellenization became more rapid; it received a further impulse when, on account of the Saracenic occupation of Sicily, by Greeks and hellenized Sicilians repaired to Calabria and Apulia. Still it was not rapid enough to suit the Byzantine emperors, who feared lest those regions should again fall under the influence of the Western Empire, like the Duchy of Rome and the Exarchate of Ravenna. Finally, after the Saxon emperors had made a formidable attempt to drive the Greeks from the peninsula, Emperor Nicephorus Phocas and the Patriarch Polyeuctos made it obligatory on the bishops, in 968, to adopt the Greek Rite. This order aroused lively opposition in some quarters, as at Bari, under Bishop Giovanni. Nor was it executed in other places immediately and universally. Cassano and Taranto, for instance, are said to have always maintained the Latin Rite. At Trani, in 983, Bishop Rodostamo was allowed to retain the Latin Rite, as a reward for aiding in the surrender of the city to the Greeks. About the middle of the eleventh century, however, Bishop Giovanni II joined the schism of Michael Caerularius. In every diocese there were always some churches which never forsook the Latin Rite; on the other hand, long after the restoration of that rite, there remained Greek churches with native Greek clergy.

    The restoration of the Latin Rite began with the Norman conquest in the eleventh century, especially in the first period of the conquest, when Norman ecclesiastics were appointed bishops. Another potent factor was the reform of Gregory VII, who in his efforts to repress marriage among the Latin clergy found no small obstacle in the example of the Greek priests. However, he and his successors recognized the Greek Rite and discipline wherever it was in legitimate possession. Moreover, the Latin bishops ordained the Greek as well as the Latin clergy. In the course of time the Norman princes gained the affection of their Greek subjects by respecting their rite, which had a strong support in the numerous Basilian monasteries (in the fifteenth century there were still seven of them in the Archdiocese of Rossano alone). The latinization of the dioceses was complete in the sixteenth century. Among those which held out longest for the Greek Rite were Acerenza (and perhaps Gravina), 1302; Gerace, 1467; Oppido, 1472 (when it was temporarily united to Gerace); Rossano, 1460; Gallipoli, 1513; Bova (to the time of Gregory XIII), etc. But even after that time many Greek priests remained in some dioceses. In that of Otranto, in 1583, there were still two hundred Greek priests, nearly all native. At Reggio, Calabria, Count Ruggiero in 1092 had given the Greeks the church of S. Maria della Cattolica, whose clergy had a protopapa, exempt from the jurisdiction of the bishop; this was the ease until 1611. In 1695 there were in the same dioceses fifty-nine Greek priests; after thirty years there was only one. Rossano still had a Greek clergy in the seventeenth century. The few native Greek priests were afterwards absorbed in the tide of immigration (see below). Of the Basilian monasteries the only one left is that of Grottaferrata, near Rome. In Sicily the latinization was, for two reasons, accomplished more easily and radically. First, during the rule of the Saracens most of the dioceses were left without bishops, so that the installation of Latin bishops encountered no difficulty; secondly, the Normans had come as liberators, and not as conquerors.

    (2) Important Greek colonies, founded chiefly for commercial reasons, were located at Venice, Ancona (where they obtained from Clement VII and Paul III the church of S. Anna, which they lost in 1833, having been declared schismatical in 1797), Bari, Lecce (where, even in the nineteenth century, in the church of S. Nicola, Divine worship was carried on in the Greek tongue, though in the Latin Rite), Naples (where they have the church of SS. Pietro e Paolo, erected in 1526 by Tommaso Paleologo Assagni), Leghorn (where they have the church of the Annunziata, 1607).

    In Rome, where Greek was the official language of the Church until the third century, there was always a large colony observing the Greek Rite. From the end of the sixth century until the ninth and tenth there were several Greek monasteries among which were Cella Nova, near S. Saba; S. Erasmo; S. Silvestro in Capite; the monastery next to S. Maria Antiqua at the foot of the Palatine. Like other nations, the Greeks before the year 1000 had their own schola at Rome. It was near the church of S. Maria in Cosmedin. Even in the pontifical liturgy — at least on some occasions — a few of the chanted passages were in Greek: the custom of singing the Epistle and Gospel in both Latin and Greek dates from that period (Gaisser, "Brani greci nella liturgia latina" in "Rassegna Gregoriana," 1902, nos. 7, 8, 9). At present (1909) there are in Rome two Greek Catholic churches: S. Atanasio, belonging to the Greek College, and S. Maria in Domnica al Celio, belonging to the Basilian monks of the Congregation of Choueir.

    (3) Besides the first large emigration of Albanians which took place between 1467 and 1470, after the death of the celebrated Scanderbeg (when his daughter, who had become the Princess of Bisignano, invited her countrymen to the Kingdom of Naples), there were two others, one under Sultan Selim II (1566-1574), directed to the ports along the Adriatic and to Leghorn; the other about 1740. In the course of time, owing to assimilation with the surrounding population, the number of these Italo-Greeks diminished, and not a few of their villages became entirely Latin. The following is a list of towns with an Albanian population. In Calabria and Basilicata: Castroregio, Farneto, S. Paolo, S. Costantino, Plataci, Civita Percile, Frassineto, S. Basilio, Fermo, Lungro, Acquaformosa (Cassano Ionico), Marri, S. Benedetto d'Ullano, S. Sofia di Epiro (Diocese of S. Marco and Bisignano), Macchia, S. Demetrio Corone, S. Cosmo, S. Giorgio Albanese, Vaccariso Albanese (Diocese of Rossano); a total of 37,000 souls and about fifty priests. Five other districts in the same region are completely latinized. In Sicily, Italo-Greeks are found at Piana dei Greci, Palazzo Adriano, Contessa Entellina (Diocese of Monreale), Mezzofuso, Palermo (Diocese of Palermo), and Messina, where in the chureh of S. Maria del Graffeo the Latin Rite is observed in the Greek tongue; a total of about 22,000 souls and forty priests. Other Italo-Greek colonies were at Villabadessa (Diocese of Atri and Penne); Pianiano, near Acquapendente; and Cargese, in Corsica.

    To educate the clergy of these Greeks Gregory XIII founded in 1577 at Rome the Greek College of S. Atanasio, which served also for the Greek Catholics of the East and for the Ruthenians, until a special college was instituted for the latter purpose by Leo XIII. Among the alumni of S. Atanasio was the celebrated Leo Allatius. Another Greek ecclesiastical college was founded at Palermo in 1715 by P. Giorgio Guzzetta, founder of an oratory of St. Philip Neri among the Greek clergy. At Fermo the seminary of SS. Pietro e Paolo existed from 1663, erected by the Propaganda to supply priests for Albania. It was suppressed in 1746. Finally Clement XII, in 1736, founded the Corsini College in the ancient Abbey of S. Benedetto d'Ullano, whence it was transferred in 1794 to S. Demetrio Corone, in the ancient Basilian monastery of S. Adriano. Since 1849, however, and especially since 1860, this college has lost its ecclesiastical character and is now secularized.

    Ecclesiastical Status

    The Italo-Greeks are subject to the jurisdiction of the diocesan bishops; several times, but in vain, they have sought exemption. However, the popes have long wished them to have a titular archbishop, resident in Rome, for the ordination of their priests, and to lend splendour to Divine service. The first of these was Gabriele, titular Archbishop of Mitylene. When Clement XII established the Corsini College, he placed it in charge of a resident bishop or archbishop of the Greek Rite. At present this episcopus ordinans for the Greeks of Calabria resides at Naples. In 1784 the Greeks of Sicily obtained from Pius VI an episcopus ordinans resident at Piana dei Greci. Naturally, the position of a people whose rite and discipline differed m many points from those of the surrounding population, required special legislation. Benedict XIV, in the Bull "Etsi pastoralis" (1742), collected, co-ordinated, and completed the various enactments of his predecessors, and this Bull is still the law. The Holy See has always endeavoured to respect the rite of the Italo-Greeks, on the other hand, it was only proper to maintain the position of the Latin Rite. No member of the clergy may pass from the Greek to the Latin Rite without the consent of the pope; and no layman without the permission of the bishop. The offspring of mixed marriages belong to the Latin Rite. A Greek wife may pass to the Latin Rite but not a Latin husband to the Greek Rite. Much less would a Latin be allowed to become a priest of the Greek Rite, thus evading the law of celibacy. As regards the Eucharist, any promiscuity of Greeks and Latins is forbidden, except in case of grave necessity, e.g. if in a given locality there should be no Greek church. Where custom has abolished communion under both kinds, a contrary usage must not be introduced.

    Burimi: Enciklopedia Katolike
    http://www.newadvent.org/cathen/08206a.htm

  10. #50
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    Enciklopedia Katolike hedh drite edhe me besimin e krishtere te ritit bizantin te emigranteve shqiptare qe mberriten ne Itali pas vdekjes se Gjergj Kastriotit. Nje shembull per kete eshte dioqeza e Bova.

    Bova
    DIOCESE OF BOVA.


    Situated in the civil province of Reggio,in Calabria, Italy, suffragan to the Archdiocese of Reggio. Luminosus, who attended the Lateran Council (649), under Pope Martin I, is believed by some to have been the first Bishop of Bova; in reality he was Bishop of Bologna. The city of Bova (and consequently the see) is of much later origin than the pontificate of Martin I; it was peopled about 1477 by Albanian refugees fleeting from the Turkish invasions that followed upon the death of Scanderbeg. In their new home these Albanians retained the Greek rite, which remained in use until the reign of Pope Gregory XIII. One of the most distinguished Bishops of Bova was Achille Brancia (1549), a member of the Council of Trent. The diocese contains about 20,000 souls, 14 parishes, 34 churches and chapels, 34 secular priests, and 25 seminarians.

    Burimi: Enciklopedia Katolike
    http://www.newadvent.org/cathen/02724a.htm

  11. #51
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    "Katoliko-Greke" ne Amerike, titullohen tashme arbereshet shqiptare qe kane emigruar ne Amerike. Ne nje raport ne lidhje me "katoliko-greket e Amerikes", Vatikani vete hedh drite edhe mbi besimin orthodhoks te emigranteve, bile citon edhe nje leter te Gjergj Kastriotit ku ai i kerkon leje Papes qe te lejoje popullin e tij te strehohet ne Italine e sotme, ne rast nevoje te diktuar nga lufta me turqit.

    Greek Catholics in America

    ......
    ......

    IV. ITALIAN GREEK CATHOLICS

    In the extreme southern part of Italy and in the Island of Sicily the Greek Rite has always flourished, even from Apostolic times. Three of the popes (5th. Eusebius, Agatho, and Zacharias) were Greeks from that region. Many of the Greek saints venerated by the Church were Southern Italians or Sicilians, and the great Greek monastery of Grottaferrata near Rome was founded by St. Nilus, a native of Rossano in Calabria. The Greek Rite in Southern Italy never fell into schism or separated from unity with Rome at the time of the great Schism of Constantinople. Although they held to their faith and rite, yet the fact that they were not thereafter closely allied with their fellow-Greeks of Constantinople caused the followers of their rite to diminish. After the schism an idea grew up among the Italians of the Roman Rite that the Greek language and ritual were in some indefinable way identified with the schism. This was intensified upon the failure of the Greeks after the Council of Florence (1428) to adhere to the union. Therefore, as the Greek language died out among the southern Italians, they gradually gave up their Greek Rite and adopted the Roman Rite instead. While the Greek Rite thus became gradually confined to monasteries, religious houses, and country towns, and would perhaps never have died out on Italian soil, yet it was reinforced in a singular manner by immigration from the Balkan peninsula in the period between 1450 and 1500. The Albanians, who were converted to Christianity and followed the Greek Rite, using the Greek language in their liturgy, were persecuted by the Turks, and, by reason of the many Turkish victories over the Albanians under their chieftain, George Castriota, also known by his Turkish name of Scanderbeg (Alexander Bey), were forced to leave their native land in large numbers. Scanderbeg applied to Pope Eugene IV for permission for his people to settle in Italy, so as to escape the Moslem persecutions. From time to time they settled in Calabria and Sicily, and received among other privileges that of retaining their Greek Rite wherever their colonies were established. Since that time they, like the Greek inhabitants of Southern Italy, have become entirely Italianized, but, together with them, have retained their Greek Rite quite distinct from their Latin neighbours down to the present day. All the Italians who follow the Greek Rite in Southern Italy are known as Albanese (Albanians), although only the elder generations of that race retain their knowledge of the Albanian tongue. The Mass and all the offices of the Church are of course said in Greek according to the Rite of Constantinople, although a few Latinizing practices have crept in. The smaller churches do not have the iconostasis, priests de not confer confirmation, but it is given by the bishop, and they follow the Gregorian calendar instead of the Julian calendar followed by all the other Greeks.

    When the immigration to America from the south of Italy and from Sicily began in large proportions, the Italo-Greeks came also. They are from Calabria, Apulia, and Basilicata in Italy, and from the Dioceses of Palermo, Monreale, and Messina in Sicily. They are settled in the United States chiefly in New York, Philadelphia, and Chicago, and throughout the States of Pennsylvania and Illinois. It is claimed that the Greek Catholic population of Italy has sent a third of its number to America, and some well-informed Albanese have even declared that there are perhaps more. They estimate that there are 20,000 of them in the United States, the greater part of whom are in the vicinity of New York and Philadelphia. As a rule they have not shown themselves in any wise as devoted church-attendants, but that may be because they have been in a measure neglected -- for everyone assumes that an Italian must be of the Roman Rite and ought to go to a Latin church. They have neither the means to construct churches of their own rite nor do they care to frequent churches of the Latin Rite, although their societies usually attend the Italian Catholic churches and celebrate their festivals according to the Latin Rite. In many places they attend the churches of the Ruthenian Greek Catholics, and in some few instances some have gone to the Hellenic churches of the Greek Orthodox, where the language of the ritual is Greek. During the year 1904 the first (and so far the only) Italian Greek Catholic priest, Papas (Rev.) Ciro Pinnola, was sent from Sicily by Cardinal Celesia of Palermo to the United States, to look after the scattered flock of Greek Catholics here and he is now a priest of the Archdiocese of New York. He found that these Italians, being accustomed to the language and rites of the Greek Church, as well as infected by the inertia of so many of the newcomers to these shores, had not attended the Latin Catholic churches, and that they had become the prey of all sorts of missionary experiments to draw them away from their allegiance to the Faith. Besides, they were among the poorest of the Italian immigrants and had been unable to establish or maintain a chapel or church of their rite. He took energetic steps to look after them and on Easter Day, 1906, had the pleasure of opening the first Italian Greek Catholic chapel on Broome Street in the City of New York. This has progressed so far that he has now a larger missionary chapel (Our Lady of Grace) on Stanton Street, with a congregation of about 400, where the Greek Rite in the Greek language is celebrated. He has also various missionary stations in Brooklyn and on Long Island, which he visits at regular intervals, but he has been unable to do anything for the Italian Greek Catholics in Pennsylvania and elsewhere. Other priests of their rite are needed. There is a small school attached to the Greek Catholic chapel in New York where the Church Catechism and Greek singing is taught, as well as several Italian and English branches, and children are instructed in their church duties. There is quite a large society of men, the "Fratellanza del Santissimo Crocefisso", a society for mutual benefit, religious instruction, and the building of an Italian Greek church. There are some ten or twelve Italo-Albanese societies, having branches in various parts of the United States, but devoted mostly to secular objects. There is also a small weekly Italian paper, "L'Operaio", for the Italo-Albanese and their Greek Rite, but it is also devoted to Socialism and the wildest labour theories, so that its usefulness is doubtful.

    Burimi: Enciklopedia Katolike
    http://www.newadvent.org/cathen/06744a.htm

  12. #52
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    Emri i Gjergj Kastriot - Skenderbeut zihet ne goje edhe ne artikullin historik mbi Konstandinopojen, dhe perpjekjet e Vatikanit per clirimin dhe unifikimin e saj me Romen.

    Constantinople

    ......
    Scarcely had Manuel II heard of the Turkish disaster when he pulled down the mosque in his capital and abandoned his negotiations at Rome, where he had initiated proposals of peace, but only for political reasons. However, the Turkish power had not been destroyed on the plain of Angora. From June to September, 1422, Sultan Murad II laid siege to Constantinople, which he nearly captured. Though finally repulsed, the Turks tightened daily their control over all approaches to the city, which only a new crusade could have relieved. At the Council of Florence, therefore (1439), the Greeks again declared themselves Catholics. This formal reunion, however, imposed by the emperor and again rejected by the Greek nation, could not in the beginning be proclaimed even at Constantinople, in spite of the election of a patriarch favourable to Rome, and of Western promises to help the Greeks with men and money. Mark of Ephesus and after him Gennadius Scholarius were omnipotent with clergy and people, and infused into them fresh hatred of the Latins. Nevertheless, the promised crusade took place under the direction of Cardinal Giuliano Cesarini. Jįnos Hunyady and Iskender-Beg (Scanderbeg) performed miracles of valour, but in vain. The crusaders were completely defeated at Varna in 1444, and nothing was left to Constantinople but to perish honourably. The reunion with Rome, as accepted at Florence, was at last proclaimed officially in St. Sophia by Cardinal Isidore, Metropolitan of Kiev (12 Dec., 1452). It was thus fated that Emperor Constantine Dragases, the last heir of the great Constantine, was to die in the Catholic Faith.

    ....
    ....

    Burimi: Enciklopedia Katolike
    http://www.newadvent.org/cathen/04301a.htm

  13. #53
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    Akoma me interesant eshte pershkrimi i Enciklopedise katolike per Shqiperine ku ze ne goje edhe Gjergj Kastriotin. Jo vetem qe ai nuk shitet si katolik, por nxirren ne drite ne menyre te pavullnetshme dhe terthorazi dhe fakti se shumica e shqiptareve nuk i perkasin ritit latin, por jane muslimane e ndjekes se "ritit grek", sic e etiketon Vatikani.


    Albania

    ....
    ....
    After the dismemberment of the Roman Empire, the Illyrian population, gradually driven southward by the invading Slavs, became known as Albanians, were long subject to schismatic Constantinople, then fell under the sway of the Serbs, and finally became (1336-56) a province of the medieval Servian Empire under Tsar Stephen Duschan. (See SERVIA.) On its dismemberment, after the battle of Kosovo which took place (1389), the victorious Turks overran the country, but Prince George Castriota, the famous Scanderbeg who was known also as Iskander Bey, or Prince Alexander, maintained an independent rule in Upper Albania for a quarter of a century (1443-67). This hero, whose feats of valour are almost legendary, was bred as a Moslem at the court of Murad II to whom he had been given as a hostage by his father, an Albanian chief; but after having won fame and honour in the Sultan's service, his race asserted itself, and he broke away to place himself at the head of his own people and embrace Christianity. He defeated the Turkish army in several engagements and secured an honourable peace on his own terms. But, encouraged by the Pope and the promise of help from the Venetians, he again attacked the Turks and gained numerous victories. On his death at Alessio (1467), the Sultan exclaimed: "Now that the infidels have lost their sword and buckler, who can save them from my wrath?" The Albanians became disorganized and were finally subjected (1479) to Mussulman dominion. They have, however, never been subdued, and are, even to-day, treated more like allies than subjects. They now supply the Turkish army with its best soldiers as they once did the legions of Rome, and are exempted from taxes and from compulsory military service. As volunteers, they receive high pay and many privileges. While several tribes have embraced Islam and others belong to the Greek schism, the best of the population is Catholic, and while guarding traditional customs and a primitive manner of life, practise their religion devoutly. The purity of their morals is proverbial throughout the Balkan peninsula, and the zealous Austrian and Italian missionaries have met with conditions most favourable for their teaching. Schools have been opened in all the villages of note by Franciscan and Jesuit Fathers, but the spread of education is hindered by the lack of a gramatically organized language. Many attempts have been made to decide upon an alphabet, but none has yet succeeded owing to the difficulty of expressing the oral sounds by any known combination of European letters. A cultured Albanian, therefore, takes Roumanian, Greek, Servian, or Italian, for his medium of intercommunication. An Albanian journal is published in Bukarest and another in Belgrade. In the country itself there is no attempt at a newspaper, and the periodicals most prevalent in the towns are Italian publications of a religious tone. The tribes which have resisted Mussulman rule successfully and retained their creed have, notwithstanding this, adopted many Moslem customs.


    RELIGION

    For four centuries the Catholic Albanians have defended their faith with bravery, greatly aided by the Franciscan missionaries, especially since the middle of the seventeenth century, when the cruel persecutions of their Mussulman lords began to bring about the apostasy of many villages, particularly among the schismatic Greeks. The College of Propoganda at Rome was especially prominent in the religious and moral support of the Albanian Catholics. During the seventeenth and eighteenth centuries, particularly, it educated young clerics for service on the Albanian missions, contributed then as now to their support and to that of the churches, in which good work it is aided by the Austrian Government, which gives yearly to those missions about five thousand dollars, in its quality of Protector of the Christian community under Turkish rule. The Church legislation of the Albanians was reformed by Clement XI, who caused a general ecclesiastical visitation to be held (1763) by the Archbishop of Antivari, at the close of which a national synod was held. Its decrees were printed by Propaganda (1705), and renewed in 1803 (Coll. Lucensis Conc. Recent., I, 283 sq.). In 1872, Pius IX caused a second national synod to be held at Scutari, for the renovation of the popular and ecclesiastical life. Apropos of the Austrian interest in Albania, it may be stated that it is the Austrian ambassador who obtains from the Sultan the Berat, or civil document of institution for the Catholic bishops of Albania (Neber, in K. L., XI, 18, 19).

    .....
    .....

    Burimi: Enciklopedia Katolike
    http://www.newadvent.org/cathen/01253b.htm


    Akoma me interesant eshte fakti se Enciklopedise katolike i shpeton pa permendur referenca ne Bible e Apostull Pavli, se ai e "shperndau Lajmin e Mire nga Jeruzalemi ne Iliri", ashtu si te bien ne sy datat e dhena, qe u perkasin vetem 4 shekujve te fundit.

    Albo

  14. #54
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    http://www.bookrags.com/biography/gj...ti-skanderbeg/

    Rejoined Faith of His Father

    In 1443, at the same time the 41-year-old Kastrioti- Skanderbeg broke his political allegiance to the Ottomans, he renouncing the Turkish faith of Islam and reconverted to the Roman Catholic faith of his father. With his military successes against the Turks now well known, Catholic leaders at the Vatican quickly saw an opportunity to gain a valuable ally. Hoping that the Albanian general could provide some protection for the Catholic faith in Western Europe, Pope Eugenius IV also dreamed of beginning a new crusade against Islam, this time to be led by Kastrioti-Skanderbeg. With some assistance from the Vatican, as well as from the powerful lords of Naples and Venice, Kastrioti- Skanderbeg continued to repulse successive efforts by the Turks to invade Albania over the next 25 years, including at Dibėr and at Ochrida in 1462. His major supporter, King Alfonso of Naples (1416-1458), made the Albanian general his vassal in 1451. Alfonso supplied the Albanian army with needed funds, military equipment, and additional troops, and also acted as a protector by extending sanctuary to Kastrioti-Skanderbeg and his family.

    After Pope Eugenius's death in February of 1447, this crusade against Islam was inherited by a series of successors, among them Popes Nicholas V, Callistus II, and, most notably Pius II. The crusades were also fueled by news of the fall of Constantinople to militant Sultan Mehmed II in 1453. At Pope Pius's death in August of 1464, Paul II was appointed pope of the Roman Catholic Church; because Pope Paul put art and antiques above any attempts to regain the city of Constantinople, no further help came to Kastrioti-Skanderbeg and his Albanian army from Rome. A battle against the Turks in 1467 left Kastrioti- Skanderbeg victorious but concerned; because of his advancing years he was finding warfare increasingly difficult. Steps to replace the 63-year-old general as commander-in-chief proved in vain; the Albanian commander contracted malaria and died in Lezhė on January 17, 1468.
    Se sei stanco e vuoi morire, pensa a chi sa di dover morire e vuole vivere...

  15. #55
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    Chingy ke harruar te sjellesh nje thenie te Volterit per Gjergj Kastriotin ne ate artikull qe citon me lart:

    ....
    ....
    Despite these dark years of Turkish rule, the memory of Kastrioti-Skanderbeg served to buoy the Albanian spirit and fuel that country's desire for independence. A statue of the Albanian hero was eventually erected in the capital city of Tirana, joining others erected elsewhere in the country. A museum dedicated to his honor was eventually installed in the family castle in Krujė. More recent generations have continued to marvel at Kastrioti-Skanderbeg's accomplishments: 16th-century French poet Pierre Ronsard honored the Albanian national hero in verse, while two centuries later Ronsard's compatriot, noted Enlightenment-era novelist and essayist Franēois Marie Arouet de Voltaire maintained that the Byzantine Empire might have survived the Ottoman onslaught had it such a leader as Kastrioti-Skanderbeg. Italian composer Antonio Vivaldi's opera Scanderbeg also was written to honor the Albanian hero.
    ....
    ....

    Volteri ka thene: Perandoria Bizantine do ti kishte bere balle luftes me turqit nese do te kishte nje lider si Gjergj Kastriot - Skenderbeu.


    Cfare e shtyn Volterin te bej nje krahasim te tille, kur ju besoni se Gjergji ishte Katolik?!

    Albo
    "Babai i shtetit ėshtė Ismail "Qemali", e zbuloi Edvin shkencėtari!"

  16. #56
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    Nje reference tjeter interesante, kesaj here jo nga Vatikani por nga Italia, nuk sjell ndonje detaj te ri historik qe nuk e njohim tashme, por ve pikat mbi i per ato qe une kam shprehur me pare ne kete teme. Eshte me shume nje biografi e shkurter mbi familjen e Kastrioteve.

    Albania

    Gules, a double-headed eagle sable. The eagle goes back to George Kastriotialso known as Iskander Bey, or Skanderbeg (see below), who led the fight of the Albanians against the Turks in the 1440's. He used the Byzantine two-headed eagle on his seals, hence the modern flag. The modern flag had at various times a crown or a star above the eagle. the star Gules lined Or dates to the Communist takeover in 1946, and has been recently removed.

    The violation of the usual tincture rule may not necessarily be due to the fact that it is a flag rather than "real" arms: see the Subic arms of Bosnia, which were Gules, a wing displayed sable.


    The Castriota Family

    The Kastrioti or Castriota family, of Albanian origin, begins with certainty with John Castriota, lord of Mat and Vumenestia, who died in 1443. He resisted Turkish attempts at conquering the Albanian region. At one point, he had to give his four sons as hostage to the Turks. One of them, George Castriota (1403-68), was raised at the Ottoman court and given the name Iskander-Bey (Skanderbeg). He became Christian again, and led Albanian resistance to the Turks to become prince of Albania. He was allied with Venice, which inducted him in its nobility in 1463, but also with the king of Naples, who gave him the lordships of Monte S. Angelo and S. Giovanni Rotundo in the Gargano region of Naples in 1463.

    He left a son by Andronica Arianiti Comnena, Giovanni Castriota (ca. 1450-1514), who ceded his rights in Albania to Venice in 1474 and retired in the kingdom of Naples. He exchanged his possessions for the marquisate of Soleto and the county of San Pietro in Galatina (both near Lecce) in 1485. In 1497, he was elevated to the rank of duca di San Pietro. He married Irene Palaiologa, daughter of Lazare despot of Serbia, and left 3 or 4 sons: Costantino, bishop of Isernia (died 1500), Ferrante who succeeded as duke, Giorgio (died 1540, leaving one son without issue), and perhaps Federico. It is said that this line died with Irene, sole surviving child of Ferrante, married in 1539 to Pietrantonio Sanseverino, prince of Bisignano. Among the illegitimate children of Ferrante, two had issue: Achille, born of Dianora, a Greek slave from Corone freed by the duke, whose descendants now live in Naples; and Pardo, son of Porzia de Urrisio, made a patrician of the city of Lecce, whose descendants live in Lecce and Ruffano. A member of that branch was Isabella Castriota Scanderbeg (1704-49), a poet.

    The family still exists. The current (or at least recent) head of the family of Castriota-Scanderbeg lives at "Napoli: via G. Cotronei 2", while his uncle lives at "Napoli: villa Scanderbeg, via Napoli 119 bis; La Pietra- Bagnoli (Napoli)". They bear the arms d'oro all'aquila bicipite, coronata sulle due teste di nero, col volo abbassato, alla punta d'azz., movente dal lembo superiore dello scudo, rovesciata e caricata di una stella (6) d'oro (which translates into Or an double-headed eagle, wings abaisse, crowned on both heads sable, on a pile azure a mullet or.)

    A brother of George Castriota Scanderbeg was Stanisha (Staniscia), who left a son Branilo. Raised as an Ottoman under the name of Hamsa, he became Christian in 1443, count of Mat, governor of Croia in Albania, was made duke of Ferrandina in the kingdom of Naples and died in 1463. By Maria Zardari he had Giovanni, duke of Ferrandino who left a daughter Maria; and Alfonso, marquis of Altripalda in 1512 (died 1544). Some source give him a son Antonio Branai who married his cousin Maria and became duke of Ferrandina. Antonio had no legitimate issue, but a natural son Alessandro d'Altripalda whose descendants formed a prominent family of the Napolitan aristocracy ad were were given the name Castriota in 1803. Others say that this is a confusion, and that this Castriota family descends from Bernardo Granai, a lieutenant of Scanderbeg.

    Recently (according to the Electronic Telegraph of May 8, 1997) Giorgio Castriota Scnaderbeg, a bank employee near Naples, has made a claim to the Albanian throne. Isabella Stasi Castriota Scanderbeg, an Italian TV documentary writer and producer who lives in Rome and Cadaqués;, may belong to the Catriota d'Altripada family.

    Sources:

    Enciclopedia Italiana.
    Enciclopedia Storico-Nobiliare Italiana.
    Dizionario Biografico degli Italiani.
    Charles Hopf: Chroniques Gréco-Romaines. Berlin, 1873.
    Foscarini, Amilcare: l' Armerista delle famiglie nobili e notabili in terra d'Otranto, 1927.

    Burimi: http://www.heraldica.org/topics/national/albania.htm


    Interesante jane referencat nga eshte nxjerre ky informacion, qe jane enciklopedi italiane. Asnje fjale as ne kete artikull ne lidhje me katolicizmin e Gjergj Kastriotit, por autori nuk harron ta filloje pershkrimin me shkabonjen me dy krena, simbol i Perandorise Bizantine, simbol i flamurit te familjes se Kastrioteve, simbol edhe i vules se tyre.

    Albo
    "Babai i shtetit ėshtė Ismail "Qemali", e zbuloi Edvin shkencėtari!"

  17. #57
    i/e regjistruar Maska e Tiras
    Anėtarėsuar
    10-05-2004
    Postime
    126
    Volteri -Per Skenderbeun:
    "De la prise de Constantinople par les turcs,
    Si les empereurs grecs avaient été des
    Scanderbegs , l' empire d' orient se serait
    conservé." f.231

    Persa i takon marrjes se Konstandinopojes nga turqit,
    Neqoftese perandoret greke do te kishin qene si Skenderbeu,
    Perandoria do te kishte shpetuar.

    E qarte perse behet krahasimi? Po flitet per renien e Kostandinopojes ne nje kapitull te tere.

    Vazhdon:
    "était donc bien mal fortifiée ; elle ne fut gučres
    mieux défendue. L' empereur accompagné d' un
    cardinal de Rome nommé Isidore
    , suivait
    le rit romain, et par lą irritait et décourageait
    les grecs, qui ne voulaient pas seulement entrer
    dans les églises qu' il fréquentait. nous aimons
    mieux , s' écričrent-ils, voir ici le turban
    qu' un chapeau de cardinal .


    Perandori (Bizantit) shoqerohej nga nje kardinal i Romes i quajtur Isidor, qe ndiqte ritin romak, me te cilin i dekurajoi greket. qe nuk deshironin te hynin ne kishat qe ai frekuentonte. Ne deshirojme me mire, berstisnin ata, te shikojme Turbanin se sa Kapelen e nje Kardinali" f.235

  18. #58
    Shpirt Shqiptari Maska e Albo
    Anėtarėsuar
    16-04-2002
    Vendndodhja
    Philadelphia
    Postime
    30,122
    Postimet nė Bllog
    17
    Nje prej doreshkrimeve me me vlera te njerit prej bashkohesve te Skenderbeut eshte edhe amaneti qe Gjon Muzaka u le femijeve te tij, pergatitur nga Robert Elsie. Po ju percjell vetem disa pjese qe kane lidhje me temen nga amaneti i tij.



    I, Lord John (Giovanni) Musachi, Despot of Epirus, having been expelled from my home by the Sultan and having been deprived of the said country, arrived in the Kingdom of Naples where King Ferdinand of Aragon, caring for my essential needs and those of my family, promised to assist me and give me land in Apice as well as other things. He also accepted us at his court. It was my misfortune, however, that he perished and that unexpected wars began. I was left like a ship without a rudder in the midst of a great storm, not even knowing the Italian language. But as it please God, I was able to raise you and ensure that you were nourished in that country, you my children, Lord Theodore, Lord Adrian, Lord Constantine and your two sisters Lady Helena and Lady Porphida, though this was not accomplished without trial and tribulation. When I arrived in this country, you, Lord Theodore, were one and a half years old, and you, Lord Adrian, were one and a half months old, whereas you, Lord Constantine, were born in this kingdom.
    I wish you to know that the destruction of the Byzantine Empire, which also meant our own destruction, began with a disagreement between Palaeologus and Cantacuzene. This led to Palaeologus asking assistance from Murad I, the King of the Turks. The latter set foot in Europe, it is said, in 1363.

    The said Scanderbeg married the daughter of Lord Arianiti Comnenus and this lord sent my father, Lord Gjin, as a match-maker because the said Lord Arianiti was the brother-in-law of my father. He was married to Maria Musachi, the sister of my father, by means of whom, as I said, the marriage was concluded. He took Lady Andronica Comneniates for his wife, who was my cousin, and she adopted the surname Scanderbeg from her husband. Later, the said lord, by means of his virtue, his courage and with assistance from these other lords, carried out many an onslaught against the Turks and won many victories, though not without losses on the part of our lords and cavalrymen.

    For this reason, I beg you, my children, to fear and to love God, and I appeal to you to be good Christians, if you wish to have my blessing, for it was the sins of the rulers of the Greeks, and indeed our own ones, too, which first plunged us into this abyss of pain and suffering. Be humble and devout and always avoid sin. Have faith in the Holy Trinity and in the Most Sacred Mother of our Saviour, who will save your souls and give you good health. Take to heart Christian teachings, do good and righteous deeds and return to your homeland.

    I am leaving you with this brief chronicle, so that when God in his mercy should deign to return you to your homeland, you will at least know some details of your country and of your forefathers. From the little information I have, I would like to inform you of the names of your forefathers, who held sway and who were expelled from your land and country by the sultan. Alas, I cannot tell you anything of the first ruler in ancient times because the chronicles of this country have been lost, but I do wish to bring to light the little I know and what people have told me.
    They say in fact that our dynasty stems from the city of Constantinople and came to rule over Epirus in Albania.
    From the start, it is important that you learn our family name, and what the reason was that we are called Molosachi. You should know that our family name comes from the land of the Molossi, known as such since ancient times. We were rulers of that land and thus they called us. The word Molosachi was then corrupted into Musachi.


    You should also know that the emblem of our dynasty since ancient times has been a flowing fountain which flows in two streams, one on each side. This is the fountain of Epirus about which many authors have written that it extinguishes a lit torch and lights an extinguished torch. Later, we also had a two-headed eagle crowned with a star in the middle, and as you know, we have cherished this fountain ever since that time for undertakings and ceremonies.
    These arms of ours are ancient, and both the arms and the family name come from that country.
    The emblem of your mother’s dynasty is a white eagle. She comes from the Dukagjini family, a noble dynasty, so do not forget where you come from.

    I can confirm to you that Andrew Molosachi or Musachi was the sebaston cratos and ruler of Epirus, which in Albanian is called pylloria. He ruled all of Myzeqe and other districts.
    This Myzeqe is the country of the Molossi and was thus named after them. We have been the rulers of that country from ancient times to the present day and took on the family name Molosachi, but the word Molossia was corrupted and is pronounced Mosachia and in Albanian it is called Myzeqe. This Molossia is in actual fact Epirus, as was mentioned above. It is a part of the whole land to be described below, which today is part of Epirus as far as I remember. I am telling you what I know and what I have heard.
    May you know that sebaston cratos means commander-in-chief of the emperor. It is one of the five titles which the emperor accorded. Lord Andrew Musachi held this title.
    When you come upon the city of Belgrade (Berat), you should know that it is the one in Epirus and in Myzeqe, and not the one in Hungary.
    When you come upon the name Theodore Musachi Chiscetisi (Kishetisi), know that Kishetisi means long-haired. And indeed they wore their hair long. In Albanian, the word ‘kishet’ (gėrshet) means ‘braids’ and that was the way they were accustomed to wearing their hair, as far as I remember. Even in our times, they usually wore their hair down to their shoulders in our principality. This is why I mention this.
    And when you come across the term despot, be aware that this means prince and is the foremost title given by the emperor.
    I must explain in particular what this post or title means, which in spoken Greek is called sevastocrator. In written Greek, they say sebaston cratos. The meaning is as follows: sebaston means ‘consecrated, honourable, venerable, worthy of honour, reverence and respect,’ in Latin augustem et venerabile thus sebasto civitas Augusti nomine dedicata, cum antea Samaria diceretur (Strabo, book 16). The word cratos means ‘power, government or reign,’ in Latin potentia, imperium. Such is the meaning of the title sebaston cratos. This is explained in the dictionary and the Greeks have explained it in the same way. Thus, as I have stated, sebaston cratos or in the spoken language sevastocrator, has the significance of the aforementioned dignitary, being a combination of two words, sebaston and cratos.


    As far as I remember and have heard, the forefathers of our Musachi dynasty are the ones referred to here below:
    Lord Andrew Sevastocrator, and after Andrew comes
    Lord Theodore Kishetisi, and after Lord Theodore comes
    Lord Andrew the Despot, and after Lord Andrew the Despot comes
    Lord Gjin, and after Lord Gjin comes
    Lord Andrew, and from Lord Andrew comes
    Lord Gjin, my father, and from Lord Gjin I come
    myself, Lord John, and from me come
    you, Lord Theodore, Lord Adrian and Lord Constantine, my sons.
    I have informed you in this written chronicle of the forefathers of our family in direct lineage. Now I would like to make known what regions they governed, as far as I am aware.

    Shikoni se mos gjeni ndonje emer "katolik" ne te paret e tij.


    I would also like you to know the titles of the Byzantine Empire. There are five major titles. The [b]first title is that of emperor[b]. The second title which has been accorded is despot which is the same in Greek as the Latin word for king. It is unique and sacred, similar to the status of a king. The emperor was wont to bestow this title upon his brothers, his sons-in-law, his brothers-in-law, his sons and other great nobles seen to be worthy of this title. It was accorded also in inheritance to their descendants, as it was to us in perpetuity. The third title was sevastocrator. The fourth title was magacissate (megas domestikos). The fifth title was pagnipersevastos (panhypersebastos). These, after the despot, are high courtly titles, as I have said. Those who held any of these five titles were also addressed with the title ‘holy majesty’ (sacra maestą). They all had the right at receptions to bear their double-headed eagle in various forms and colours, as can be seen clearly in the seal of the pope, devised by a Greek called Gemisto.
    In the Byzantine Empire, there were the following despots. The first one was the Despot of Serbia who was called Despot Vuk Vukoviƒ. He was succeeded by the Despot George, and George was succeeded by the Despot Lazar with his two brothers, but this despot did not survive long because his country was overrun by the sultan and their lineage was wiped out with his death. The second one was Despot Codrilli, the Despot of Sagorana. The third one was the Despot of Nicopolis and of Adrianopole. The fourth one was the Despot Andrew Musachi, Despot of Epirus. The fifth one was Despot Charles Tocco, Despot of Larta, the first despot of this family. From him stems Lord Charles who resides in Rome, the son of Leonard, who was the grandson of the said first Despot Charles. He had no legitimate children and his inheritance was taken over by the said Lord Charles the Second.

    Despots of the Palaeologus dynasty

    The sixth one was Lord Andrew, Despot of Risa. The seventh one was Despot Andronicus, Despot of Salonika. The eighth one was Despot Theodore, Despot of Silvera. The ninth one was Despot Demetrius, Despot of Mistra. The tenth one was Despot Thomas, Despot of Patras.
    The first five aforementioned despots were the sons of the Emperor Emanuel of the house of Palaeologus. Thereafter came John Cantacuzene and there were other despots, too, but I don’t remember their names.

    Djali i Gjergj Kastriotit, Gjon Kastrioti II, nusen e tij e mori Princeshen Irene Paleologu, vajzen e njerit prej despoteve te Bizantit te zene ne goje me siper.


    Know also that Lord John Castriota, the father of Lord Scanderbeg, was married to Lady Voisava Tribalda, with whom he had four sons and five daughters.
    The first son was called Repossio, the second Stanisso (Stanisha), the third Constantine, and the fourth George. The said Repossio was a religious man and journeyed to Mount Sinai where he became a monk and died. The other three were given by their father to the sultan, as you learned earlier.
    The first daughter was Lady Maria, the second Lady Yela, the third Lady Angelina, the fourth Lady Vlaica and the fifth Lady Mamiza (Mamica).
    The first daughter, Lady Maria, was married to Lord Stephen Cernojeviƒ. The second, Lady Yela, was married to [...]. The third, Lady Angelina, was married to Lord Vladino Arianiti Comnenus. The fourth, Lady Vlaica, was married to Lord Balsha, and the fifth, Lady Mamica, was married to Lord Musachi Thopia.
    From the said third daughter, Lady Angelina and the said Lord Vladino Comnenus or Comneniates was born the aforementioned Musachi Comnenus, commonly known as Dangelino. He was the nephew of Scanderbeg. He was married, as I have said, to my sister Maria, and from them was born Donna Porphida Comneniates who, as noted above, was with the queen. For this reason, she was called the Great Donna Porphida
    .

    Lidhjet e fisit te tij me deren e Kastrioteve. Babai i tij mundesoi martesen e Gjergjit me Donika Arianitin, vajzen e Gjergj Arianitit.


    Burimi: http://www.albanianliterature.com/ht...e/musachi.html
    (mund ta lexoni te plote fragmentin e vitit 1515)

  19. #59
    Shpirt Shqiptari Maska e Albo
    Anėtarėsuar
    16-04-2002
    Vendndodhja
    Philadelphia
    Postime
    30,122
    Postimet nė Bllog
    17
    Po cfare shkruajne arbereshet, pasardhesit e Kastrioteve dhe princerve te tjere shqiptare, per jeten e tyre ne Itali e me gjere, dhe per maredheniet me fqinjet e tyre italiane. Ja si refehen nje arberesh ne nje faqe te tij ne Internet, per komunitetin e tij te vendosur ne Siēili:


    ....
    ....
    The Arbreshe differ racially from the Sicilians. They spoke a foreign language. And perhaps most importantly they followed a different religious rite.

    The Arbreshe were Byzantine Catholics. Their bearded "papas" resembled the priests of the Greek Orthodox Church. They wore tall mitre-like headdresses and were permitted to marry.

    All this appeared exotic, if not openly heretical, to the native Sicilians. But the Arbreshe were heroes of the faith who had stood as bulwarks against the armies of Islam. Their rite was protected by the pope to whom they declared themselves obedient, though autonomous.


    The Arbreshe were never assimilated. There was some mixing with the native population, but the taboo against intermarriage was strict.

    One older woman of Arbreshe descent remembers an aunt who married a Sicilian and was so ostracized she was forced to leave Contessa.

    Asked to describe themselves, the Arbreshe in Contessa Entellina would not respond "Io Sono Italiano" - I am Italian - "U nam Geg" - I am a Geg, in reference to the Gegaria region Albania.

    This gave rise to that inevitable badge of the minority - the racial slur. "Geg-geg" (pronounced gay-gay), the Sicilians called them. And the Arbreshe responded by calling the Sicilians "Leti," or Latins.

    For over 400 years, the Arbreshe remained in Sicily. And then in the middle of the century, they began a second great migration. The Arbreshe started to come to New Orleans.
    .....
    .....

    Burimi: http://members.tripod.com/womanola/articles.html

    Jo vetem qe nuk jane asimiluar nga vendasit latine, por Vatikani u ka njohur edhe autoqefaline si komunitet i krishtere i ritit bizantin. Dhe me lart, shoku Tiras ke edhe nje prove me shume qe Gegnia dhe mbare Shqiperia ka qene e besimit te Krishtere Orthodhoks, dhe jo katolik. (te kujtohet Mirdita?)

    Albo

  20. #60
    Ikon-thyes Maska e Qafir Arnaut
    Anėtarėsuar
    27-07-2002
    Vendndodhja
    Shum po shndrit aj Diell, e pak po nxeh
    Postime
    1,542

    Gibbon mbi Skenderbeun

    Kjo histori e Skenderbeut it takon fundit te shek 18-te nga Edward Gibbon (History of the Decline and Fall of the Roman Empire). Eshte interesant qe Gibbon ne shenimet e tij e ekspozon Barletin si genjeshtar ne disa raste.

    Sidoqofte per sa i perket fese te Skenderbeut: Gibbon e thote troc qe ai s'ishte fetar hic.


    In the list of heroes, John Huniades and Scanderbeg are
    commonly associated; ^35 and they are both entitled to our
    notice, since their occupation of the Ottoman arms delayed the
    ruin of the Greek empire. John Castriot, the father of
    Scanderbeg, ^36 was the hereditary prince of a small district of
    Epirus or Albania, between the mountains and the Adriatic Sea.
    Unable to contend with the sultan's power, Castriot submitted to
    the hard conditions of peace and tribute: he delivered his four
    sons as the pledges of his fidelity; and the Christian youths,
    after receiving the mark of circumcision, were instructed in the
    Mahometan religion, and trained in the arms and arts of Turkish
    policy. ^37 The three elder brothers were confounded in the crowd
    of slaves; and the poison to which their deaths are ascribed
    cannot be verified or disproved by any positive evidence. Yet
    the suspicion is in a great measure removed by the kind and
    paternal treatment of George Castriot, the fourth brother, who,
    from his tender youth, displayed the strength and spirit of a
    soldier. The successive overthrow of a Tartar and two Persians,
    who carried a proud defiance to the Turkish court, recommended
    him to the favor of Amurath, and his Turkish appellation of
    Scanderbeg, (Iskender beg,) or the lord Alexander, is an
    indelible memorial of his glory and servitude. His father's
    principality was reduced into a province; but the loss was
    compensated by the rank and title of Sanjiak, a command of five
    thousand horse, and the prospect of the first dignities of the
    empire. He served with honor in the wars of Europe and Asia; and
    we may smile at the art or credulity of the historian, who
    supposes, that in every encounter he spared the Christians, while
    he fell with a thundering arm on his Mussulman foes. The glory of
    Huniades is without reproach: he fought in the defence of his
    religion and country; but the enemies who applaud the patriot,
    have branded his rival with the name of traitor and apostate. In
    the eyes of the Christian, the rebellion of Scanderberg is
    justified by his father's wrongs, the ambiguous death of his
    three brothers, his own degradation, and the slavery of his
    country; and they adore the generous, though tardy, zeal, with
    which he asserted the faith and independence of his ancestors.
    But he had imbibed from his ninth year the doctrines of the
    Koran; he was ignorant of the Gospel; the religion of a soldier
    is determined by authority and habit; nor is it easy to conceive
    what new illumination at the age of forty ^38 could be poured
    into his soul. His motives would be less exposed to the
    suspicion of interest or revenge, had he broken his chain from
    the moment that he was sensible of its weight: but a long
    oblivion had surely impaired his original right; and every year
    of obedience and reward had cemented the mutual bond of the
    sultan and his subject. If Scanderbeg had long harbored the
    belief of Christianity and the intention of revolt, a worthy mind
    must condemn the base dissimulation, that could serve only to
    betray, that could promise only to be forsworn, that could
    actively join in the temporal and spiritual perdition of so many
    thousands of his unhappy brethren. Shall we praise a secret
    correspondence with Huniades, while he commanded the vanguard of
    the Turkish army? shall we excuse the desertion of his standard,
    a treacherous desertion which abandoned the victory to the
    enemies of his benefactor? In the confusion of a defeat, the eye
    of Scanderbeg was fixed on the Reis Effendi or principal
    secretary: with the dagger at his breast, he extorted a firman or
    patent for the government of Albania; and the murder of the
    guiltless scribe and his train prevented the consequences of an
    immediate discovery. With some bold companions, to whom he had
    revealed his design he escaped in the night, by rapid marches,
    from the field or battle to his paternal mountains. The gates of
    Croya were opened to the royal mandate; and no sooner did he
    command the fortress, than George Castriot dropped the mask of
    dissimulation; abjured the prophet and the sultan, and proclaimed
    himself the avenger of his family and country. The names of
    religion and liberty provoked a general revolt: the Albanians, a
    martial race, were unanimous to live and die with their
    hereditary prince; and the Ottoman garrisons were indulged in the
    choice of martyrdom or baptism. In the assembly of the states of
    Epirus, Scanderbeg was elected general of the Turkish war; and
    each of the allies engaged to furnish his respective proportion
    of men and money. From these contributions, from his patrimonial
    estate, and from the valuable salt-pits of Selina, he drew an
    annual revenue of two hundred thousand ducats; ^39 and the entire
    sum, exempt from the demands of luxury, was strictly appropriated
    to the public use. His manners were popular; but his discipline
    was severe; and every superfluous vice was banished from his
    camp: his example strengthened his command; and under his
    conduct, the Albanians were invincible in their own opinion and
    that of their enemies. The bravest adventurers of France and
    Germany were allured by his fame and retained in his service: his
    standing militia consisted of eight thousand horse and seven
    thousand foot; the horses were small, the men were active; but he
    viewed with a discerning eye the difficulties and resources of
    the mountains; and, at the blaze of the beacons, the whole nation
    was distributed in the strongest posts. With such unequal arms
    Scanderbeg resisted twenty-three years the powers of the Ottoman
    empire; and two conquerors, Amurath the Second, and his greater
    son, were repeatedly baffled by a rebel, whom they pursued with
    seeming contempt and implacable resentment. At the head of sixty
    thousand horse and forty thousand Janizaries, Amurath entered
    Albania: he might ravage the open country, occupy the defenceless
    towns, convert the churches into mosques, circumcise the
    Christian youths, and punish with death his adult and obstinate
    captives: but the conquests of the sultan were confined to the
    petty fortress of Sfetigrade; and the garrison, invincible to his
    arms, was oppressed by a paltry artifice and a superstitious
    scruple. ^40 Amurath retired with shame and loss from the walls
    of Croya, the castle and residence of the Castriots; the march,
    the siege, the retreat, were harassed by a vexatious, and almost
    invisible, adversary; ^41 and the disappointment might tend to
    imbitter, perhaps to shorten, the last days of the sultan. ^42 In
    the fulness of conquest, Mahomet the Second still felt at his
    bosom this domestic thorn: his lieutenants were permitted to
    negotiate a truce; and the Albanian prince may justly be praised
    as a firm and able champion of his national independence. The
    enthusiasm of chivalry and religion has ranked him with the names
    of Alexander and Pyrrhus; nor would they blush to acknowledge
    their intrepid countryman: but his narrow dominion, and slender
    powers, must leave him at an humble distance below the heroes of
    antiquity, who triumphed over the East and the Roman legions.
    His splendid achievements, the bashaws whom he encountered, the
    armies that he discomfited, and the three thousand Turks who were
    slain by his single hand, must be weighed in the scales of
    suspicious criticism. Against an illiterate enemy, and in the
    dark solitude of Epirus, his partial biographers may safely
    indulge the latitude of romance: but their fictions are exposed
    by the light of Italian history; and they afford a strong
    presumption against their own truth, by a fabulous tale of his
    exploits, when he passed the Adriatic with eight hundred horse to
    the succor of the king of Naples. ^43 Without disparagement to
    his fame, they might have owned, that he was finally oppressed by
    the Ottoman powers: in his extreme danger he applied to Pope Pius
    the Second for a refuge in the ecclesiastical state; and his
    resources were almost exhausted, since Scanderbeg died a fugitive
    at Lissus, on the Venetian territory. ^44 His sepulchre was soon
    violated by the Turkish conquerors; but the Janizaries, who wore
    his bones enchased in a bracelet, declared by this superstitious
    amulet their involuntary reverence for his valor. The instant
    ruin of his country may redound to the hero's glory; yet, had he
    balanced the consequences of submission and resistance, a patriot
    perhaps would have declined the unequal contest which must depend
    on the life and genius of one man. Scanderbeg might indeed be
    supported by the rational, though fallacious, hope, that the
    pope, the king of Naples, and the Venetian republic, would join
    in the defence of a free and Christian people, who guarded the
    sea-coast of the Adriatic, and the narrow passage from Greece to
    Italy. His infant son was saved from the national shipwreck; the
    Castriots ^45 were invested with a Neapolitan dukedom, and their
    blood continues to flow in the noblest families of the realm. A
    colony of Albanian fugitives obtained a settlement in Calabria,
    and they preserve at this day the language and manners of their
    ancestors. ^46

    [Footnote 35: They are ranked by Sir William Temple, in his
    pleasing Essay on Heroic Virtue, (Works, vol. iii. p. 385,) among
    the seven chiefs who have deserved without wearing, a royal
    crown; Belisarius, Narses, Gonsalvo of Cordova, William first
    prince of Orange, Alexander duke of Parma, John Huniades, and
    George Castriot, or Scanderbeg.]

    [Footnote 36: I could wish for some simple authentic memoirs of a
    friend of Scanderbeg, which would introduce me to the man, the
    time, and the place. In the old and national history of Marinus
    Barletius, a priest of Scodra, (de Vita. Moribus, et Rebus gestis
    Georgii Castrioti, &c. libri xiii. p. 367. Argentorat. 1537, in
    fol.,) his gaudy and cumbersoms robes are stuck with many false
    jewels. See likewise Chalcondyles, l vii. p. 185, l. viii. p.
    229.]


    [Footnote 37: His circumcision, education, &c., are marked by
    Marinus with brevity and reluctance, (l. i. p. 6, 7.)]

    [Footnote 38: Since Scanderbeg died A.D. 1466, in the lxiiid year
    of his age, (Marinus, l. xiii. p. 370,) he was born in 1403;
    since he was torn from his parents by the Turks, when he was
    novennis, (Marinus, l. i. p. 1, 6,) that event must have happened
    in 1412, nine years before the accession of Amurath II., who must
    have inherited, not acquired the Albanian slave. Spondanus has
    remarked this inconsistency, A.D. 1431, No. 31, 1443, No. 14.]

    [Footnote 39: His revenue and forces are luckily given by
    Marinus, (l. ii. p. 44.)]

    [Footnote 40: There were two Dibras, the upper aud lower, the
    Bulgarian and Albanian: the former, 70 miles from Croya, (l. i.
    p. 17,) was contiguous to the fortress of Sfetigrade, whose
    inhabitants refused to drink from a well into which a dead dog
    had traitorously been cast, (l. v. p. 139, 140.) We want a good
    map of Epirus.]

    [Footnote 41: Compare the Turkish narrative of Cantemir (p. 92)
    with the pompous and prolix declamation in the ivth, vth, and
    vith books of the Albanian priest, who has been copied by the
    tribe of strangers and moderns.]

    [Footnote 42: In honor of his hero, Barletius (l. vi. p. 188 -
    192) kills the sultan by disease indeed, under the walls of
    Croya. But this audacious fiction is disproved by the Greeks and
    Turks, who agree in the time and manner of Amurath's death at
    Adrianople.]

    [Footnote 43: See the marvels of his Calabrian expedition in the
    ixth and xth books of Marinus Barletius, which may be rectified
    by the testimony or silence of Muratori, (Annali d'Italia, tom.
    xiii. p. 291,) and his original authors, (Joh. Simonetta de Rebus
    Francisci Sfortiae, in Muratori, Script. Rerum Ital. tom. xxi. p.
    728, et alios.) The Albanian cavalry, under the name of
    Stradiots, soon became famous in the wars of Italy, (Memoires de
    Comines, l. viii. c. 5.)]

    [Footnote 44: Spondanus, from the best evidence, and the most
    rational criticism, has reduced the giant Scanderbeg to the human
    size, (A.D. 1461, No. 20, 1463, No. 9, 1465, No. 12, 13, 1467,
    No. 1.) His own letter to the pope, and the testimony of Phranza,
    (l. iii. c. 28,) a refugee in the neighboring isle of Corfu,
    demonstrate his last distress, which is awkwardly concealed by
    Marinus Barletius, (l. x.)]

    [Footnote 45: See the family of the Castriots, in Ducange, (Fam.
    Dalmaticae, &c, xviii. p. 348 - 350.)]

    [Footnote 46: This colony of Albanese is mentioned by Mr.
    Swinburne, (Travels into the Two Sicilies, vol. i. p. 350 -
    354.)]

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