{"id":27032,"date":"2018-03-21T10:56:46","date_gmt":"2018-03-21T09:56:46","guid":{"rendered":"http:\/\/www.fjala.info\/?p=27032"},"modified":"2018-03-21T10:56:46","modified_gmt":"2018-03-21T09:56:46","slug":"pellazget-ne-optiken-e-herodotit","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/pellazget-ne-optiken-e-herodotit\/","title":{"rendered":"Pellazg\u00ebt n\u00eb Optik\u00ebn e Herodotit"},"content":{"rendered":"

Aristotel Mici<\/strong><\/p>\n

Esse<\/em><\/p>\n

Rr\u00ebfimet e para<\/strong>
\nIdeja p\u00ebr t\u00eb shkruar k\u00ebto radh\u00eb n\u00eb form\u00ebn e meditimeve rreth lasht\u00ebsis\u00eb pellazgjiko-ilire, dhe etnogjenez\u00ebs son\u00eb t\u00eb her\u00ebshme, m\u00eb lindi duke lexuar librin madhor t\u00eb Herodotit, t\u00eb cilin tashm\u00eb e kemi t\u00eb p\u00ebrkthyer n\u00eb shqip nga mathematikani i njohur, Prof. Aleko Minga.
\nVepra e Herodotit \u201cHistorit\u00eb\u201d ka si bosht ngjarjesh luft\u00ebn mes ushtris\u00eb s\u00eb vog\u00ebl helene dhe ushtris\u00eb s\u00eb st\u00ebrmadhe t\u00eb perandoris\u00eb persiane. Kjo luft\u00eb zgjati m\u00eb shum\u00eb se dy dekada, nga viti 500 Para Krishtit, deri n\u00eb vitin 479. N\u00eb k\u00ebt\u00eb hark kohor ushtria e vog\u00ebl helene do t\u00eb rr\u00ebfente episode heroizmi t\u00eb papara, q\u00eb do t\u00eb kulmonin me betejat e famshme si ajo e Marathon\u00ebs, e Salamin\u00ebs dhe e Termopileve.<\/p>\n

Po libri i Herodotit,- si\u00e7 shkruan edhe Prof. Minga,- s\u2019 \u00ebsht\u00eb vet\u00ebm rr\u00ebfimi i k\u00ebsaj lufte, p\u00ebrkundrazi, \u00ebsht\u00eb nj\u00eb vep\u00ebr q\u00eb sjell nj\u00eb informacion tep\u00ebr interesant p\u00ebr mbar\u00eb bot\u00ebn e njohur t\u00eb koh\u00ebs s\u00eb tij, p\u00ebr mjaft\u00eb vende e popuj t\u00eb tjer\u00eb t\u00eb Europ\u00ebs e Azis\u00eb s\u00eb Vog\u00ebl dhe t\u00eb Mesme.<\/p>\n

Shikuar nga kjo an\u00eb, vetiu, duke lexuar Herodotin, u kapa nga kureshtja p\u00ebr t\u00eb gjetur sado pak gjurm\u00eb nga koha e lasht\u00ebsis\u00eb pellazgjike dhe ilire e st\u00ebrgjysh\u00ebrve tan\u00eb pararend\u00ebs, duke nisur qysh nga periudha e mug\u00ebt e qytet\u00ebrimit Minoik dhe ajo e themelimit t\u00eb Teb\u00ebs dhe deri tek rr\u00ebfimet p\u00ebr Apolonin\u00eb.<\/p>\n

Dhe v\u00ebrtet\u00eb em\u00ebrime pellazgjike fillojn\u00eb t\u00eb duken q\u00eb n\u00eb librin e par\u00eb t\u00eb vepr\u00ebas \u201cHistorit\u00eb\u201d t\u00eb Herodot, ku shikojm\u00eb t\u00eb shkruhet: \u201c\u2026.nj\u00eb pjes\u00eb e r\u00ebnd\u00ebsishme e qytetaris\u00eb t\u00eb dymb\u00ebdhjet\u00eb qyteteve jan\u00eb nga Eubeja, t\u00eb cil\u00ebt nuk kan\u00eb t\u00eb drejt\u00eb t\u00eb quhen \u201cjonian\u00eb\u201d, me ta jan\u00eb p\u00ebrzier kadmian\u00eb, driopian\u00eb, fokian\u00eb, t\u00eb d\u00ebbuar nga vendi, molos\u00eb, pellazg\u00eb nga Arkadia. N\u00eb k\u00ebt\u00eb rast mollos\u00ebt dhe pellazg\u00ebt vet\u00ebm sa dalin midis popujve t\u00eb tjer\u00eb n\u00eb k\u00ebt\u00eb pjes\u00eb t\u00eb vepr\u00ebs, p\u00ebr t\u2019u dukur pastaj dhe m\u00eb shum\u00eb m\u00eb pas. Po n\u00eb librin e pare t\u00eb vepr\u00ebs autori na rr\u00ebfen dhe zakonet dalluese t\u00eb etnive a po bashk\u00ebsive fisnore t\u00eb asaj kohe t\u00eb lasht\u00eb; \u201cPellazg\u00ebt, – tregon ai,- nuk kan\u00eb emigruar kurr\u00eb, askund, nd\u00ebrsa helen\u00ebt ishin nj\u00eb rac\u00eb q\u00eb udh\u00ebtonte shum\u00eb.\u201d, Libri I- parag.56.<\/p>\n

Dhe m\u00eb tej shton: \u201cHelen\u00ebt, kur u shk\u00ebput\u00ebn prej pellazg\u00ebve, ishin t\u00eb dob\u00ebt, po, duke u nisur nga k\u00ebto fillime t\u00eb ulta, u rrit\u00ebn aq sa p\u00ebrfshin nj\u00eb num\u00ebr t\u00eb madh popujsh q\u00eb u bashkuan me ta; n\u00eb ve\u00e7anti shum\u00eb pellazg\u00eb u nd\u00ebrthur\u00ebn me ta krahas disa popujve t\u00eb tjer\u00eb barbar\u00eb. M\u00eb duket se pellazg\u00ebt q\u00eb mbet\u00ebn barbar\u00eb dhe flisnin nj\u00eb gjuh\u00eb johelene, nuk u rrit\u00ebn kurr\u00eb shum\u00eb.\u201d . Duhet t\u00eb theksojm\u00eb se Herodoti n\u00eb k\u00ebt\u00eb episod Pellazg\u00ebt i konsideron m\u00eb t\u00eb her\u00ebsh\u00ebm se helen\u00ebt, p\u00ebrsa koh\u00eb q\u00eb pohon se \u201chelen\u00ebt jan\u00eb shk\u00ebputur prej pellazg\u00ebve, dhe jo k\u00ebta, pellazg\u00ebt, prej helen\u00ebve.<\/p>\n

Esht\u00eb me interes historik t\u00eb shikojm\u00eb se n\u00eb vepr\u00ebn e tij Herodoti, p\u00ebrve\u00e7 pranis\u00eb s\u00eb her\u00ebshme t\u00eb pellazg\u00ebve, trajton edhe ndikimin e kultur\u00ebs egjyptiane n\u00eb trevat e Helad\u00ebs antike; dhe k\u00ebt\u00eb realitet ai nuk e tregon me hamendje, po me shembuj t\u00eb ndrysh\u00ebm si n\u00eb kapitullin \u201cPrejardhja egjyptiane e per\u00ebndive dhe orakujve helen\u00eb. N\u00eb faqet e k\u00ebtij kapitulli lexojm\u00eb t\u00eb dh\u00ebnat e autorit lidhur me besimin e asaj kohe n\u00eb Helad\u00eb: \u201dEmrat e thuajse t\u00eb gjitha hyjnive kan\u00eb ardhur n\u00eb Helad\u00eb prej Egjyptit. Sipas k\u00ebrkimeve t\u00eb mia m\u00eb del se ato (per\u00ebndit\u00eb) kan\u00eb prejardhje barbare (johelene), por un\u00eb besoj se kryesisht jan\u00eb me prejardhje egjyptiane, me p\u00ebrjashtim t\u00eb Poseidonit dhe Dioskur\u00ebve, Her\u00ebs, Temid\u00ebs, Hireve dhe Nereidave; t\u00eb gjitha hyjnit\u00eb dhe emrat e tyre i gjen n\u00eb Egjipt q\u00eb prej koh\u00ebsh t\u00eb st\u00ebrlashta.<\/p>\n

K\u00ebtu po p\u00ebrs\u00ebris \u00e7\u2019thon\u00eb vet\u00eb egjiptian\u00ebt. Sa p\u00ebr hyjnit\u00eb, emrat e t\u00eb cil\u00ebve m\u00eb than\u00eb se nuk i njohin, mendoj se emrat e tyre ua kan\u00eb v\u00ebn\u00eb pellazzg\u00ebt, p\u00ebrve\u00e7 Poseidonit. K\u00ebt\u00eb Hyjni helen\u00ebt e kan\u00eb njohur prej libian\u00ebve. Pra, edhe n\u00eb k\u00ebt\u00eb rast, Herodoti i njeh pellazg\u00ebt jo vet\u00ebm si m\u00eb t\u00eb her\u00ebsh\u00ebm se helen\u00ebt, po edhe q\u00eb kan\u00eb ndihmuar n\u00eb formimin e tyre kulturor dhe shpirt\u00ebror, krahas ndikimit egjyptian.<\/p>\n

P\u00ebr Lasht\u00ebsin\u00eb e Pellazg\u00ebve<\/strong>
\nTek shikon n\u00eb vepr\u00ebn e Herodotit k\u00ebt\u00eb bashk\u00ebjetes\u00eb dhe p\u00ebrzjerje eksperience midis tribuve fisnore n\u00eb trevat e para-hellad\u00ebs dhe Hellad\u00ebs s\u00eb lasht\u00eb, k\u00ebrkojm\u00eb t\u00eb dime se cil\u00ebs periudhe historike i takojn\u00eb k\u00ebto rrefime? N\u00eb t\u00eb v\u00ebrtet\u00eb, Herodoti nuk ka shenuar ndonj\u00eb dat\u00eb fikse rreth k\u00ebtyre ndikimeve pellazgjike, po nga shtjellimi i ngjarjeve n\u00eb vep\u00ebr, merret vesh se kemi t\u00eb b\u00ebjm\u00eb me vazhdimin e kultur\u00ebs Kreto-Mikene, p\u00ebrgjat\u00eb mij\u00ebvje\u00e7arit t\u00eb dyte para Krishtit, po gjithisesi para Luft\u00ebs s\u00eb Troj\u00ebs. Si pik\u00eb referimi p\u00ebr k\u00ebt\u00eb an\u00eb, mund t\u00eb merret n\u00eb konsiderat\u00eb themelimi i qytetit t\u00eb Teb\u00ebs, q\u00eb gjendet dhe sot e k\u00ebsaj dite n\u00eb Beoti t\u00eb Atik\u00ebs. Emri antik i k\u00ebtij qyteti \u00ebsht\u00eb nj\u00eb d\u00ebshmi e gjall\u00eb e ndikimit t\u00eb kultur\u00ebs egjiptiane n\u00eb viset e Helad\u00ebs, sepse pik\u00ebrisht k\u00ebt\u00eb toponim, Teba, ka pasur edhe ka edhe nj\u00eb qytet n\u00eb Egjiptin e lasht\u00eb.<\/p>\n

Nd\u00ebrkaq, p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje, pra p\u00ebr vjet\u00ebrsin\u00eb e pellazg\u00ebve, vet\u00eb Herodoti, n\u00eb librin e kat\u00ebrt t\u00eb vepr\u00ebs, n\u00eb paragrafin 145, na jep nj\u00eb episode, q\u00eb p\u00ebrshkruan konfliktin midis argonaut\u00ebve dhe pellazg\u00ebve, q\u00eb nga mund t\u00eb t\u00eb b\u00ebjm\u00eb nj\u00eb deduksion lidhur me koh\u00ebn e st\u00ebrlasht\u00eb t\u00eb pellazg\u00ebve. Pra n\u00eb k\u00ebt\u00eb paragraf na rr\u00ebfehet se: \u201cMbasi pasardh\u00ebsit e argonaut\u00ebve u d\u00ebbuan me forc\u00eb nga Lemnosi prej pellazg\u00ebve, po nga ata pellazg\u00eb q\u00eb rr\u00ebmbyen grat\u00eb athinase n\u00eb Brauron, ata ik\u00ebn me anije prej Lemnosit p\u00ebr n\u00eb Lakedemoni. Aty ata ndal\u00ebn n\u00eb malin Taiget dhe ndez\u00ebn nj\u00eb zjarr. Kur e pan\u00eb k\u00ebt\u00eb lakedemon\u00ebt, d\u00ebrguan nj\u00eb lajm\u00ebs, p\u00ebr t\u00eb m\u00ebsuar cil\u00ebt ishin dhe nga vinin. Pyetjeve t\u00eb lajm\u00ebsit ata iu p\u00ebrgjigj\u00ebn se ishin minian\u00eb, pasardh\u00ebs t\u00eb heronj\u00ebve, q\u00eb pat\u00ebn lundruar me anijen Argo, t\u00eb cil\u00ebt zbrit\u00ebn n\u00eb Lemnos dhe k\u00ebtu z\u00eb fill prejardhja e tyre. Lakedemon\u00ebt e d\u00ebgjuan tregimin p\u00ebr zanafill\u00ebn e minian\u00ebve dhe pastaj d\u00ebrguan nj\u00eb lajm\u00ebs tjet\u00ebr, k\u00ebt\u00eb her\u00eb p\u00ebr t\u2019i pyetur p\u00ebr \u00e7\u2019q\u00ebllim kishin ardhur n\u00eb vendin e tyre dhe p\u00ebrse kishin ndezur nj\u00eb zjarr. Ata iu p\u00ebrgjegj\u00ebn se ishin d\u00ebbuar nga pellazg\u00ebt dhe se ishin kthyer n\u00eb tok\u00ebn e et\u00ebrve t\u00eb tyre, \u00e7ka ishte shum\u00eb e drejt\u00eb ta b\u00ebnin<\/em>.\u201d<\/p>\n

Nga kjo histori, q\u00eb rrefen konfliktin midis argonaut\u00ebve dhe pellazg\u00ebve, nxjerim deduksioni se pellazg\u00ebt i p\u00ebrkasin, t\u00eb pakt\u00ebn, koh\u00ebs s\u00eb mithit t\u00eb argonaut\u00ebve, rreth 1500 vjet para Krishtit. Pra indirekt Herodoti na tregon se pellazg\u00ebt kan\u00eb pasur nj\u00eb histori t\u00eb st\u00ebrlasht\u00eb q\u00eb fillon me koh\u00ebn Minojane dhe vazhdon pastaj me qytetr\u00ebrimin Kreto-Mikenas. Ashtu, ata jan\u00eb \u201czemra\u201d e qytet\u00ebrimit t\u00eb Mesdheut, nga arteriet e s\u00eb cil\u00ebs do t\u00eb dalin pastaj popuj apo etni si ilir\u00ebt, helen\u00ebt, trak\u00ebt, thesprot\u00ebt, dor\u00ebt maqedon\u00ebt, mollos\u00ebt epirot\u00ebt e t\u00eb tjer\u00eb. Pra, pellazg\u00ebt, natyrsh\u00ebm na shfaqen si pararend\u00ebs t\u00eb k\u00ebtyre tribuve, a po etnive t\u00eb lashta, ve\u00e7 do t\u00eb ishte me interes po t\u00eb ndri\u00e7ohej m\u00eb qart\u00eb edhe prejardhja dhe p\u00ebrhapja e tyre tok\u00ebsore.<\/p>\n

\u201dP\u00ebr sa i takon origjin\u00ebs s\u00eb tyre, po t\u00eb pranohet karakteri indoeurpian i pellazg\u00ebve, at\u00ebher\u00eb ata duhet ta ken\u00eb burimin nga ato treva, prej nga jan\u00eb shp\u00ebrngulur edhe tribut\u00eb e tjera indoeuropiane. Ajo q\u00eb vlen t\u00eb theksohet, \u00ebsht\u00eb se ata ndodheshin qysh m\u00eb par\u00eb n\u00eb viset ku erdh\u00ebn dhe u vendos\u00ebn tribut\u00eb helene gjat\u00eb mij\u00ebvje\u00e7arit t\u00eb dyt\u00eb para er\u00ebs son\u00eb<\/em>\u201d.<\/p>\n

Po nd\u00ebrkaq, duhet t\u00eb kihet parasysh se n\u00eb viset, kur p\u00ebrmenden dhe qen\u00eb vendosiur pellazg\u00ebt, vise k\u00ebto q\u00eb gjenden edhe n\u00eb vepr\u00ebn e Herdotit, ka pas ekzistuiar nj\u00eb popullsi prehistorike, gj\u00eb q\u00eb v\u00ebrtetohet edhe n\u00eb disa krahina t\u00eb Shqip\u00ebris\u00eb. N\u00eb librin e tij, Arti shk\u00ebmbor n\u00eb Shqip\u00ebri, Prof. Korkuti, duke u mb\u00ebshtetur n\u00eb vepra konkrete t\u00eb gjetura t\u00eb arit shk\u00ebmbor, arrin n\u00eb p\u00ebrfundimin se artisti primitive i koh\u00ebs prehistorike ka pas gdh\u00ebndur n\u00eb shk\u00ebmbenjt\u00eb e shpellave figura prej aktivitetit njer\u00ebzor qysh nga koha e neolitit, 3500 vjet para er\u00ebs s\u00eb re. K\u00ebshtu q\u00eb n\u00eb ato rrethana t\u00eb jet\u00ebs prehistorike, do t\u00eb ishte me shum\u00eb interes t\u00eb shiheshin edhe gjurm\u00eb t\u00eb komunikimit midis pellazg\u00ebve dhe indigjen\u00ebve, a po edhe mund\u00ebsis\u00eb q\u00eb vet\u00eb pellazg\u00ebt t\u00eb ken\u00eb qen\u00eb banor\u00ebt indigjen\u00eb n\u00eb ato treva t\u00eb gadishullit ballkanik, a po t\u00eb brigjeve t\u00eb ndryshme t\u00eb Medheut.<\/p>\n

* * *<\/p>\n

Dhe n\u00eb vazhdim t\u00eb marr\u00ebdh\u00ebnieve midis pellazg\u00ebve dhe helen\u00ebv\u00eb, Herodoti do t\u00eb p\u00ebrforcoj\u00eb iden\u00eb se jo t\u00eb gjitha zakonet Helen\u00ebt i kan\u00eb marr\u00eb prej egjyptian\u00ebve. \u201cSi\u00e7 do ta shpjegoj, – shkruan ai,- gjith\u00eb zakonet helen\u00ebt nuk i kan\u00eb marr\u00eb prej egjyptian\u00ebve, po prej pellazg\u00ebve. Prej pellazg\u00ebve kan\u00eb marr\u00eb edhe gdhendjen e shtatoreve t\u00eb Hermesit me organin e ngritur. N\u00eb t\u00eb gjith\u00eb Helad\u00ebn , athinasit ishin t\u00eb par\u00ebt q\u00eb e mor\u00ebn k\u00ebt\u00eb zakon: t\u00eb tjer\u00ebt e m\u00ebsuan prej tyre. Ndodhi k\u00ebshtu sepse nj\u00eb num\u00ebr pellazg\u00ebsh erdh\u00ebn t\u00eb banonin n\u00eb vendin q\u00eb n\u00eb at\u00eb koh\u00eb e kishin z\u00ebn\u00eb athinasit, q\u00eb konsideroheshin si popull helen.<\/p>\n

Prandaj edhe pellazg\u00ebt filluan t\u2019i k\u00ebqyrnin si helen\u00eb. P\u00ebr t\u2019i kuptuar duhet t\u00eb njoh\u00ebsh misteret e Kabireve – rite q\u00eb kremtohen n\u00eb Samothrak\u00eb dhe jan\u00eb me prejardhje pellazge, meq\u00eb pellazg\u00ebt q\u00eb erdh\u00ebn t\u00eb banonin bashk\u00eb me athinasit, pat\u00ebn jetuar m\u00eb par\u00eb n\u00eb Samothrak\u00eb dhe Samothrakasit i kishin m\u00ebsuar ritet prej tyre. Athinasit, pra, – sipas Herodotit, – ishin helen\u00ebt e par\u00eb q\u00eb gdhendnin shtatoren e Hermesit\u2026, sepse e kishin m\u00ebsuar prej pellazg\u00ebve. Pellazg\u00ebt tregojn\u00eb nj\u00eb rr\u00ebfenj\u00eb t\u00eb shenjt\u00eb p\u00ebr k\u00ebt\u00eb, e cila b\u00ebhet e njohur gjat\u00eb mistereve t\u00eb Samothrak\u00ebs.<\/p>\n

\u201cM\u00eb par\u00eb, si\u00e7 kam d\u00ebgjuar n\u00eb Dodon\u00eb,- vazhdon t\u00eb tregoj Herodoti,- pellazg\u00ebt gjat\u00eb t\u00eb gjitha flijimeve q\u00eb kryenin u luteshin \u201cper\u00ebndive\u201d pa p\u00ebrmendur ndonj\u00eb em\u00ebr, a po epitet t\u00eb ve\u00e7ant\u00eb, sepse nuk kishin d\u00ebgjuar ende p\u00ebr gj\u00ebra t\u00eb tilla\u2026 Shum\u00eb koh\u00eb m\u00eb von\u00eb m\u00ebsuan emrat e per\u00ebndive t\u00eb ardhura prej Egjiptit- p\u00ebrve\u00e7 atij t\u00eb Dionisit, t\u00eb cilin e m\u00ebsuan shum\u00eb m\u00eb von\u00eb. Pas nj\u00eb far\u00eb kohe u k\u00ebshilluan me orakullin e Dodon\u00ebs, q\u00eb \u00ebsht\u00eb orakulli m\u00eb i lasht\u00eb i Helad\u00ebs dhe at\u00ebher\u00eb ishte i vetmi. Pellazg\u00ebt e pyet\u00ebn orakullin n\u00ebse duhet t\u2019i pranonin k\u00ebto emra per\u00ebndish q\u00eb u pat\u00ebn ardhur prej barbar\u00ebve. Orakulli u tha se duhej t\u2019i pranonin. Dhe pik\u00ebrisht qysh at\u00ebher\u00eb ata p\u00ebrdornin emrat e per\u00ebndive, kur kryenin ritet e tyre dhe helen\u00ebt e kane trash\u00ebguar k\u00ebt\u00eb zakon prej pellazg\u00ebve.<\/p>\n

Por vet\u00ebm dje ose pardje, si t\u00eb thuash, helen\u00ebt m\u00ebsuan prejardhjen e \u00e7do hyjnie, apo n\u00ebs\u00eb kan\u00eb ekzistuar gjithmon\u00eb dhe \u00e7far\u00eb pamje kishin. Me q\u00eb mendoj se Homeri dhe Hesiodi kan\u00eb jetuar jo m\u00eb shum\u00eb se kat\u00ebrqind vjet para meje dhe ishin ata q\u00eb krijuan nj\u00eb teogoni (pem\u00ebt e familjes s\u00eb per\u00ebndive) p\u00ebr bot\u00ebn helene, ata u dhan\u00eb emra atyre, caktuan nderet p\u00ebr ta dhe fushat q\u00eb mbulonin dhe na than\u00eb \u00e7\u2019pamje kishin.<\/p>\n

Nga k\u00ebto q\u00eb zura n\u00eb goj\u00eb m\u00eb sip\u00ebr, pjesa e par\u00eb e tyre jan\u00eb pohime t\u00eb prift\u00ebreshave n\u00eb Dodon\u00eb, kurse e dyta, ajo q\u00eb i p\u00ebrket Hesiodit dhe Homerit, \u00ebsht\u00eb mendimi im.\u201d<\/p>\n

* * *<\/p>\n

\u00cbsht\u00eb kuptimplot fakti q\u00eb Herodoti po thuajse n\u00eb t\u00eb gjitha rastet, kur pik\u00ebtakohen nd\u00ebrveprme midis pellazg\u00ebve dhe helen\u00ebve, t\u00eb par\u00ebt, pra pellazg\u00ebt i konsideron si pararend\u00ebs t\u00eb helen\u00ebve, gj\u00eb q\u00eb duket edhe n\u00eb faqet e librit t\u00eb VII t\u00eb vepr\u00ebs, (parag.94, 95), ku lexojm\u00eb: \u201cSipas helen\u00ebve, kur jonian\u00ebt jetonin n\u00eb at\u00eb pjes\u00eb t\u00eb Peleponezit, q\u00eb tani quhet Akea, dometh\u00ebn\u00eb para se Danau dhe Ksuti t\u00eb vinin n\u00eb Peleponez, ata quheshin pellazg\u00eb egalian\u00eb. M\u00eb von\u00eb mor\u00ebn emrin jonian\u00eb sipas Jonit, t\u00eb birit t\u00eb Ksutit.
\nDhe n\u00eb paragrfin m\u00eb posht\u00eb autori vazhdon: \u201cEdhe banor\u00ebt e ishujve t\u00eb Egjeut kishin prejardhje pellazge, po m\u00eb von\u00eb u quajt\u00ebn jonian\u00eb p\u00ebr t\u00eb nj\u00ebjt\u00ebn arsye si edhe jonian\u00ebt e dymb\u00ebdhjet\u00eb qyteteve, q\u00eb ishin shp\u00ebrngulur nga Athina\u201d.<\/p>\n

Duke lexuar Herodotin, gjithnj\u00eb t\u00eb bije n\u00eb sy mendimi i tij p\u00ebr t\u2019i quajtur fiset helene si akejt, athinasit, jonian\u00ebt me origjin\u00eb pellazg\u00eb si\u00e7 thot\u00eb edhe paragrafi, q\u00eb pason: \u201cN\u00eb koh\u00ebn kur pellazg\u00ebt zot\u00ebronin at\u00eb q\u00eb tani quhet Helad\u00eb, athinasit nj\u00eb popull pellazg\u00eb, quheshin kranaj (n\u00ebnvizimi im, AM).<\/p>\n

Nga fjal\u00ebt e cituara dhe t\u00eb vizuara m\u00eb sip\u00ebr, q\u00eb lexohen n\u00eb paragrafin 44, Lib. VIII, nuk \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb dalim me tre deduksione:
\n1) S\u00eb pari, Herodoti na tregon se ajo, q\u00eb n\u00eb koh\u00ebn e tij, quhej Hellad\u00eb, dikur ka qen\u00eb vend i zot\u00ebruar nga Pellazg\u00ebt.
\n2) S\u00eb dyti, \u201cathinasit kan\u00eb qen\u00eb nj\u00eb popull pellazg\u201d
\n3) S\u00eb treti, n\u00eb koh\u00ebn e zot\u00ebrimit nga pellazg\u00ebt, athinasit quheshin kranaj\u00eb.<\/p>\n

P\u00ebr apelativin e dikursh\u00ebm t\u00eb athinasve, emrin e tyre \u201ckranaj\u00eb\u201d, e quaj me vend t\u00eb ndalemi duke komentuar rreth prejardhjes s\u00eb k\u00ebsaj fjale, q\u00eb me sa na duket ka origjin\u00eb pellazgjike. Po t\u00eb arsyetojm\u00eb gramatikisht, vem\u00eb re se n\u00eb rr\u00ebnj\u00ebn e fjal\u00ebs Kran-aj, zanorja e par\u00eb \u201ca\u201d e rr\u00ebnj\u00ebs , si pasoj\u00eb e fleksionit fonetik p\u00ebr krijimin e numrit shum\u00ebs, kthehet n\u00eb tingullin \u201ce\u201d, duke na dh\u00ebn\u00eb trajt\u00ebn e shum\u00ebsit t\u00eb emrit \u201ckrenaje\u201d (tosk\u00ebrisht \u201ckrer\u00eb)\u201d. Me nj\u00eb fjal\u00eb, kemi rastin kur shum\u00ebsi i emrit formohet prej fleksionit fonetik dhe jo me mbares\u00eb a po me prapashtes\u00eb. Ja disa shembuj t\u00eb ngjajsh\u00ebm, kur shum\u00ebsi i emrit formohet si n\u00eb n\u00eb rastin e emrit Kranaj, q\u00eb na treguar Herodoti.<\/p>\n

Po e nisim me emrin \u201cdash\u201d ( trajta e shquar= dashi).
\nTrajta e pashquar nj\u00ebj\u00ebs = nj\u00eb dash, kurse shum\u00ebsi i pashquar i k\u00ebtij emri b\u00ebhet = ca desh. T\u00eb marrim edhe shembullin e emrit \u201cka-u\u201d, nj\u00ebj\u00ebsi i pashquar = nj\u00eb ka q\u00eb e b\u00ebn shum\u00ebsin e pashquar me ndryshimin fonetik t\u00eb zanores a n\u00eb e = ca qe; n\u00eb
\nk\u00ebt\u00eb rast zanorja \u201ce\u201d ka qillzuar (palatalizuar) bashk\u00ebting\u00eblloren grykore \u201c k\u201d n\u00eb \u201cq\u201d, pra, nj\u00eb ka = ca qe. Po ka edhe raste, kur krahas ndryshimit fonetik me apofoni, shum\u00ebsi i pashquar merr edhe prapashtes\u00eb, ose mbares\u00eb, si\u00e7 mund t\u00eb jen\u00eb shembujt: nj\u00eb v\u00eblla= ca vellez\u00ebr, nj\u00eb kunat= ca kunet\u00ebr, nj\u00eb lab = ca leb\u00ebr.<\/p>\n

E p\u00ebrs\u00ebrisim, si p\u00ebr p\u00ebrforcim t\u00eb gjykimit, se duke u mb\u00ebshtetur n\u00eb k\u00ebt\u00eb dukuri fonetike t\u00eb apofonis\u00eb, t\u00eb ndryshinit t\u00eb a n\u00eb e, q\u00eb \u00ebsht\u00eb ende e gjall\u00eb n\u00eb gjuh\u00ebn shqipe, apelativi \u201ckranaj\u201d i athinasve t\u00eb vjet\u00ebr, del \u201ckrenaj\u201d , pra krer\u00eb, a po \u201ckrenar\u00eb\u201d .K\u00ebshtu fjala \u201cKranaj\u201d, n\u00eb vepr\u00ebn e Herodotit, \u00ebsht\u00eb nj\u00eb detaj m\u00eb tep\u00ebr q\u00eb forcon mendimin rreth pellazgjishtes, si gjuh\u00eb e pararend\u00ebsve p\u00ebr popujt e vjet\u00ebr t\u00eb Ballkanit dhe t\u00eb shqiptar\u00ebve t\u00eb sot\u00ebm, gjithashtu.<\/p>\n

Po n\u00eb k\u00ebt\u00eb faqe t\u00eb librit Herodoti shkruan se athinasit, \u201cn\u00eb koh\u00ebn e mbret\u00ebrimit t\u00eb Kekropit ata mor\u00ebn emrin kekropid\u00eb. M\u00eb pas, kur mbret u b\u00eb Erehteu, ata ndrruan emrin n\u00eb athinas, dhe, kur Joni, i biri i Ksutit u b\u00eb kreu i ushtris\u00eb athinase, u quajt\u00ebn jonian\u00eb, sipas emrit t\u00eb tij.\u201d<\/p>\n

N\u00eb shikimin e Herodotit pellazg\u00ebt shtriheshin jo vet\u00ebm n\u00eb Athin\u00eb, po edhe n\u00eb Pelloponez: \u201cSipas helen\u00ebve,-shkruan ai,- kur jonian\u00ebt jetonin n\u00eb at\u00eb pjes\u00eb t\u00eb Peleponezit, q\u00eb tani quhet Akea, dometh\u00ebn\u00eb para se Danau dhe Ksuti t\u00eb vinin n\u00eb Peleponez, quheshin pellazg\u00eb egalian\u00eb\u201d. Po k\u00ebshtu edhe banor\u00ebt e ishujve t\u00eb Egjeut, kishin prejardhje pellazge, po m\u00eb von\u00eb u quajt\u00ebn jonian\u00eb p\u00ebr t\u00eb njejtat arsye si edhe jonian\u00ebt e dymb\u00ebdhjet\u00eb qyteteve, q\u00eb ishin shp\u00ebrngulur nga Athina\u201d.<\/p>\n

K\u00ebshtu, duke v\u00ebzhguar hap\u00ebsir\u00ebn optike t\u00eb Herodotit, shohim se ai shtrin shum\u00eb gjer\u00eb kufijt\u00eb e bot\u00ebs s\u00eb pellazg\u00ebve, ku p\u00ebrfshihen territoret e Hellad\u00ebs t\u00eb Ilirisis\u00eb,Thrakis\u00eb, Maqedonis\u00eb, Thesalis\u00eb, Thesprotis\u00eb, Frigis\u00eb. Pra, si\u00e7 del nga shenimet e Herodotit, pellazg\u00ebt jan\u00eb paraardh\u00ebs t\u00eb helen\u00ebve, ilir\u00ebve, molos\u00ebve, thesprot\u00ebve.<\/p>\n

Orakulli i Dodon\u00ebs<\/strong>
\nSi\u00e7 duket n\u00eb gjih\u00eb vepr\u00ebn e tij, Herodoti ka q\u00ebn\u00eb dhe nj\u00eb dijetar shetit\u00ebs, q\u00eb kish gjesdisur shum\u00eb vende t\u00eb bot\u00ebs s\u00eb vjet\u00ebr. Dhe kudo q\u00eb vinte, ai p\u00ebrpiqej t\u00eb gjellinte fakte dhe ngjarje, q\u00eb i dukeshin interesante p\u00ebr historit\u00eb, q\u00eb kish marr\u00eb p\u00ebrsip\u00ebr t\u00eb shkruante. Nga moria e ngjarjeve m\u2019u duk me interes t\u00eb ve\u00e7oja midis t\u00eb tjerave edhe rrr\u00ebfimin p\u00ebr dy orakujt, at\u00eb t\u00eb Helad\u00ebs dhe at\u00eb t\u00eb Libis\u00eb. \u201cEgjiptian\u00ebt,- shkruan Herodoti, – tregojn\u00eb sa vijon: prift\u00ebrinjt\u00eb e Zeusit t\u00eb Teb\u00ebs m\u00eb than\u00eb q\u00eb dy gra, n\u00eb fakt prift\u00ebresha, ishin rr\u00ebmbyer n\u00eb Teb\u00eb prej disa fenikasve.<\/p>\n

Ata kishin marr\u00eb vesh se njera nga grat\u00eb ishte shitur n\u00eb Libi dhe tjetra n\u00eb Helad\u00eb. Sipas tyre k\u00ebto gra ishin t\u00eb parat q\u00eb themeluan dy orakuj n\u00eb k\u00ebto dy vende. Kur i pyeta si mund t\u00eb flisnin me kaq siguri, m\u2019u p\u00ebrgjegjen se kishin b\u00ebr\u00eb nj\u00eb k\u00ebrkim t\u00eb kujdessh\u00ebm p\u00ebr k\u00ebto dy gra. Dhe, megjith\u00ebse nuk ia kishin dal\u00eb t\u2019i gjenin, kishin zbuluar m\u00eb pas at\u00eb \u00e7ka po m\u00eb thoshnin p\u00ebr to.<\/p>\n

Kjo \u00ebsht\u00eb ajo q\u00eb m\u00eb than\u00eb prift\u00ebrinjt\u00eb n\u00eb Teb\u00eb, por profeteshat e Orakullit t\u00eb Dodon\u00ebs thon\u00eb q\u00eb dy p\u00ebllumbesha t\u00eb zeza fluturonin q\u00eb nga Teba n\u00eb Egjipt; njera fluturoi drejt Libis\u00eb, tjetra aty n\u00eb Dodone, pran\u00eb tyre. Kjo e fundit u ul mbi nj\u00eb lis dhe paskej th\u00ebn\u00eb me z\u00eb njeriu se aty n\u00eb Dodon\u00eb duhej ngritur nj\u00eb orakull i Zeusit.<\/p>\n

.Banor\u00ebt e Dodon\u00ebs e kuptuan se po d\u00ebgjoni nj\u00eb urdh\u00ebr hyjnor dhe u bind\u00ebn t\u00eb b\u00ebnin \u00e7\u2019u tha p\u00ebllumbesha. Prift\u00ebreshat thon\u00eb se p\u00ebllumbesha q\u00eb shkoi n\u00eb Libi u tha libian\u00ebve t\u00eb nd\u00ebrtonin orakullin e Amonit, nj\u00eb orakull tjet\u00ebr t\u00eb Zeusit. K\u00ebshtu thoshin prift\u00ebreshat e Dodon\u00ebs, nga t\u00eb cilat m\u00eb e vjetra quhej Promenia, e dyta Timareta dhe m\u00eb e reja Nikandra. Edhe dodonasit e tjer\u00eb q\u00eb banonin rreth e rrotull tempullit, pajtoheshin me k\u00ebt\u00eb.<\/p>\n

Tani do t\u00eb them mendimin tim sesi ka ndodhur kjo. Sikur v\u00ebrtet\u00eb fenikasit t\u2019i kishin rr\u00ebmbyer prift\u00ebreshat dhe t\u2019i kishin shitur njer\u00ebn n\u00eb Libi dhe tjetr\u00ebn n\u00eb Helad\u00eb, kjo e fundit, sipas meje, do t\u2019u ket\u00eb qen\u00eb shitur tesprot\u00ebve (banor\u00eb t\u00eb \u00c7am\u00ebris\u00eb \u2013 shenimi im AM.), t\u00eb cil\u00ebt e pat\u00ebn \u00e7uar n\u00eb vendin q\u00eb tani quhet Helad\u00eb, vend q\u00eb n\u00eb at\u00eb koh\u00eb quhej Pelazgji\u201c (Herodoti, Historit\u00eb, f.124, Libri II, parag. 56).<\/p>\n

K\u00ebshtu, duke lexuar dhe komentuar rreth k\u00ebtij episodi, q\u00eb ka t\u00eb b\u00ebj\u00eb me zanafill\u00ebn orakullit t\u00eb Dodon\u00ebs, e kemi shum\u00eb t\u00eb qart\u00eb t\u00eb kuptojm\u00eb se si Herodoti p\u00ebrkat\u00ebsin\u00eb e orakullit t\u00eb Dodonm\u00ebs ua jep banor\u00ebve t\u00eb Threspotis\u00eb. Nd\u00ebr koh\u00eb, duke qen\u00eb se edhe ky orakull ishte ngritur nga z\u00ebri hyjnor i Zeusit, si\u00e7 cic\u00ebroi p\u00ebllumbesha, vet\u00ebkuptohet vetiu q\u00eb Zeusi si Hyjni i ka p\u00ebrkitur, po atij vendi, q\u00eb ka qen\u00eb quajtur Pellazgji. Dhe p\u00ebr ta konfirmuar m\u00eb shum\u00eb k\u00ebt\u00eb ide, le t\u00eb p\u00ebrmendim edhe fjal\u00ebt e Homerit n\u00eb Iliada, ku tregohet se : \u201cAkili i lutej Zeusit Pellazgjik t\u00eb Dodon\u00ebs\u201d(Iliada, XVI-223)<\/p>\n

Nd\u00ebr kaq, theksojm\u00eb se n\u00eb kujtes\u00ebn dhe n\u00eb optik\u00ebn e Herodotit pellazgjia datohet historikisht n\u00eb koh\u00eb m\u00eb e lasht\u00eb se Helada, si\u00e7 edhe u tha m\u00eb sip\u00ebr.
\nN\u00eb k\u00ebt\u00eb rast, duke lexuar k\u00ebto pjes\u00eb t\u00eb vepr\u00ebs s\u00eb Herodotit, lind d\u00ebshira p\u00ebr t\u00eb m\u00ebsuar m\u00eb shum\u00eb rreth koh\u00ebs dhe vendbanimeve t\u00eb pellazg\u00ebve.<\/p>\n

Shtrirja Gjeografike e Pellazg\u00ebve Si kuptohet nga vepra e Herodotit, pellazg\u00ebt jan\u00eb banor\u00eb t\u00eb vjet\u00ebr t\u00eb zonave jug-per\u00ebmdimore t\u00eb ballkanit dhe m\u00eb gj\u00ebr\u00eb. Ata d\u00ebshmohen m\u00eb t\u00eb hersh\u00ebm se helen\u00ebt, dhe kan\u00eb q\u00ebn\u00eb t\u00eb vendosur n\u00eb trevat, q\u00eb gjendeshin n\u00eb brigjet detit Adriatik, detit Jon , detit Egje, t\u00eb detit Mesdhe si edhe n\u00eb ishujt e k\u00ebtyre detrave si Korfuzi, Lemnos , Lesbos, Imbros, Hidra, Samothrak\u00eb, e deri n\u00eb Kret\u00ebn e lareg\u00ebt. Shtrirja gjeografike e pellazg\u00ebve t\u00eb st\u00ebrmo\u00e7\u00ebm,-sipas Prof. Dh. Pilika,- nis nga Itaka, Leukada, Akarnania, Etolia, Tesalia, Iliria, deri n\u00eb Labeati, duke p\u00ebrshkuar, Mollosin\u00eb, Trakin\u00eb, shum\u00eb ishuj t\u00eb Egjeut, Etrurin\u00eb etj.<\/p>\n

Kurse studjuesja shqiptare, poliglotja, Nermin Vlora Falaschi, p\u00ebrfshin n\u00eb territorin e Pellazgjis\u00eb edhe trojet italiane. \u201cN\u00eb Itali,- shkruan ajo,- gjenden vende q\u00eb ende e ruajn\u00eb emrin e par\u00eb me prejardhje pellazgjike, si jan\u00eb: \u201cLe Isole Pelasgie\u201d (Ishujt Pellazg\u00eb), n\u00eb jug\u00eb t\u00eb Sicilis\u00eb. Af\u00ebr Firences \u00ebsht\u00eb fshati Pelago, ashtu si gjendet edhe vendbanimi mjekues Le Terre Pelasgie; n\u00eb veri t\u00eb Italis\u00eb, af\u00ebr Padov\u00ebs gjendet toponimi Sh\u00ebn-Pellazgu. Gjith\u00eb k\u00ebta emra vendesh na kujtojn\u00eb t\u00eb par\u00ebt e p\u00ebrbashk\u00ebt.\u201d<\/p>\n

N\u00eb Itali,-sipas N.Vlor\u00ebs,- po thuajse t\u00eb gjitha onamastikat q\u00eb mbarojn\u00eb me \u201c-ona\u201dsi Kortona, Sulmona, Arona, Verona, Gemona, Ankona, Cetona, Bibona, Cremona etj., kan\u00eb prejardhje pellazge\u201d. Kurse fjalori francez \u201cNuveau Petit Larousse \u201c b\u00ebn k\u00ebt\u00eb p\u00ebrkufizim lidhur me pellazg\u00ebt:<\/p>\n

\u201cPellazg\u00ebt, popull shum\u00eb i lasht\u00eb, q\u00eb jetonte n\u00eb periudh\u00ebn para historike n\u00eb Greqi, n\u00eb Arqipelagun n\u00eb brigjet e Azis\u00eb s\u00eb Vog\u00ebl dhe t\u00eb Italis\u00eb,\u2026n\u00eb p\u00ebrgjith\u00ebsi konsiderohet se Trak\u00ebt e lasht\u00eb, Frig\u00ebt, Lid\u00ebt, Etrusk\u00ebt, Epirot\u00ebt, Ilir\u00ebt, Italian\u00ebt, dhe Shqiptar\u00ebt e sot\u00ebm jan\u00eb deg\u00eb kryesore t\u00eb Pellag\u00ebve\u201d.<\/p>\n

\u201cPo n\u00eb at\u00eb bot\u00eb aq t\u00eb gj\u00ebr\u00eb \u201czemra kryesore e prjardhjes s\u00eb Pellazg\u00ebve, – sipas N.Vlora,- ka qen\u00eb Iliria, \u201cVendi i njerz\u00ebve t\u00eb Lir\u00ebve\u201d(Il nucleo centrale, forse quello originario dei pelasgi era l\u2019Iliria, il \u201cPaese dei Liberi\u201d)<\/p>\n

Si n\u00eb vazhdim t\u00eb informacionit rreth lasht\u00ebsis\u00eb s\u00eb pellazg\u00ebve, dhe vend-ndodhjes s\u00eb tyre, po p\u00ebrmendim edhe nj\u00eb shenim t\u00eb Prof. Sh.Demirajt, q\u00eb shkruan se \u201cetnonimi pellazg d\u00ebshmohet s\u00eb pari n\u00eb Iliad\u00ebn e Homerit, ku paraqiten si banor\u00eb t\u00eb Laris\u00ebs pjellore\u201d Kurse n\u00eb vepr\u00ebn tjet\u00ebr, \u201cOdisea\u201d , Homeri i gjen pellazg\u00ebt deri n\u00eb ishullin e Kret\u00ebs, gj\u00eb q\u00eb e lexojm\u00eb tek fjal\u00ebt, q\u00eb Odiseja i thot\u00eb Penelop\u00ebs: \u201cN\u00eb k\u00ebt\u00eb ishull banojn\u00eb akejt\u00eb, eteokret\u00ebt, kydon\u00ebt, dhe pellazg\u00ebt hyjnor\u00eb\u201d.<\/p>\n

Gjithkush q\u00eb ka sadopak njohuri p\u00ebr kultur\u00ebn Minoike t\u00eb Kret\u00ebs, e merr me mend nga k\u00ebto fjal\u00eb t\u00eb Odises\u00eb, se pellazg\u00ebt jan\u00eb banor\u00eb t\u00eb koh\u00ebs Minoike, dometh\u00ebn\u00eb na dalin vend\u00ebs, q\u00eb n\u00eb krye t\u00eb mij\u00ebvje\u00e7arit t\u00eb dyt\u00eb para Krishtit, jo vet\u00ebm n\u00eb trevat e Adriatikut dhe t\u00eb Jonit, po edhe n\u00eb ishujt e Egjeut, si Kreta, q\u00eb nga fillon qytet\u00ebrimi Minoik, q\u00eb e p\u00ebrmend\u00ebm. P\u00ebr k\u00ebt\u00eb arsye dhe studiuesi francez, d\u2019Anxhely, i bindur p\u00ebr origjin\u00ebn e lasht\u00eb t\u00eb kretian\u00ebve, do t\u00eb shkruante p\u00ebr ta: \u201cPopulli i Kret\u00ebs nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se popull i past\u00ebr pellazgjik\u201d.<\/p>\n

Jo m\u00eb kot Homeri i quan \u201chyjnor\u00eb\u201d pellazg\u00ebt. Kjo, mbasi, si e kemi par\u00eb edhe m\u00eb sip\u00ebr, ata, pellazg\u00ebt, ishin themeluesit e shenjt\u00ebroreve pagane dhe t\u00eb orakujve. P\u00ebr k\u00ebt\u00eb aft\u00ebsi t\u00eb tyre, nj\u00eb autor antik, Skymi pranon rr\u00ebfimet e Herodotit, duke pohuar se \u201cPellazg\u00ebt ishin themeluesit e tempullit t\u00eb Dodon\u00ebs\u201d.<\/p>\n

Edhe Tuqidhidhi, tjet\u00ebr historian Helen, q\u00eb vjen n\u00eb koh\u00eb pas Herodotit, tregon se pellazg\u00ebt jan\u00eb m\u00eb t\u00eb vjet\u00ebr se helen\u00ebt; ky autor duke p\u00ebrmendur pellazg\u00ebt, pranon se
\npellazg\u00ebt kan\u00eb qen\u00eb nd\u00ebr t\u00eb par\u00ebt q\u00eb i quajt\u00ebn grek\u00ebt me emrin helen\u00eb.<\/p>\n

Nd\u00ebrsa studiuesi francez, Robert d\u2019Angely, mendon se pellazg\u00ebt kan\u00eb qen\u00eb popullata baz\u00eb e kultur\u00ebs Kreto-Mikene dhe pellazgjishtja ishte gjuh\u00eb e p\u00ebrgjithshme e gjith\u00eb bot\u00ebs s\u00eb at\u00ebhershme, kurse gjuha helene ishte ende n\u00eb ngjizje e sip\u00ebr. Sipas tij, gjuha helene ishte akoma e pazhvilluar, dhe, s\u2019qe e punuar aq mire, sa t\u00eb shkruheshinm me t\u00eb dy poemat Iliada dhe Odisea. \u201cNe jemi t\u00eb detyruar t\u00eb pranojm\u00eb se epopeja helene u shkrua n\u00eb fillim n\u00eb gjuh\u00ebn pellazge\u201d(Enigma, d\u2019Angely, f.134). \u201cSi rrjedhim, sipas tij, n\u00eb fillim ato (poemat) duhet t\u00eb ken\u00eb pasur nj\u00eb tekst pellazg, q\u00eb ka sh\u00ebrbyer m\u00eb von\u00eb si model p\u00ebr greqishten. Gjithnj\u00eb, sipas d\u2019Angeli, \u201cPoemat homerike gjat\u00eb pes\u00eb shekujve kan\u00eb ekzistuar vet\u00ebm n\u00eb gjuh\u00ebn pellazge\u201d.<\/p>\n

Duke mb\u00ebshtetur mendimin e Herodotit, se gjuha pellazge \u00ebsht\u00eb gjuha \u201cm\u00ebm\u00eb\u201d ose e \u201cvatr\u00ebs\u201d d\u2019Anxhely, pohon se raca dhe gjuha helene jan\u00eb me origjin pellazge\u2026 se jon\u00ebt, akejt\u00eb, eol\u00ebt dhe dor\u00ebt, q\u00eb p\u00ebrb\u00ebjn\u00eb st\u00ebrgjysh\u00ebrit parahistorik\u00eb t\u00eb helen\u00ebve, ata dol\u00ebn nga elementi pellazgjik autokton t\u00eb Greqis\u00eb\u2026 Pellazgjishtja,- shkruan ai,- ishte nj\u00eb gjuh\u00eb universale e gjith\u00eb rac\u00ebs s\u00eb bardh\u00eb. Gjith\u00eb gjuh\u00ebt e tjera, sipas k\u00ebtij studiuesi, kan\u00eb dal\u00eb si bija t\u00eb pellazgjishtes, si\u00e7 mund t\u00eb jen\u00eb helenishtja, trakishtja, ilirishtja, maqedonishtja. Madje, p\u00ebr t\u00eb treguar se helenishtja ka dal\u00eb von\u00eb, studiuesi d\u2019Anxhely, kujton fjal\u00ebt e Homerit, q\u00eb thot\u00eb se emri DANAJT\u00cb ka qen\u00eb nj\u00eb em\u00ebr i p\u00ebrgjithsh\u00ebm p\u00ebr gjith\u00eb helen\u00ebt q\u00eb mor\u00ebn pjes\u00eb n\u00eb Luft\u00ebn e Troj\u00ebs\u2026.s\u00eb fundi, ata sipas vendeve, u quajt\u00ebn dhe danaj dhe akej…<\/p>\n

Pra n\u00eb koh\u00ebn e Homerit a po n\u00eb veprat e tij nuk njihej as emri Helen, as emri grek,
\npo d\u00ebgjohej apelativi, q\u00eb tregon Homeri danaj ose akej. M\u00eb von\u00eb, edhe poeti latin, Virgjili, do t\u00eb ver\u00eb n\u00eb goj\u00ebn e Laokontit apelativin Danaos dhe jo emrin Helen apo grek, kur ai shqipton th\u00ebnien e njohur si postulat: \u201cTimeo Danaos et dona ferentis\u201d q\u00eb do t\u00eb thot\u00eb se \u201cnuk u besoj danajve edhe kur t\u00eb japin dhurata\u201d.<\/p>\n

Nd\u00ebrkaq, R.d\u2019Anxhely, duke u mb\u00ebshtetur edhe te mendimi i Herodotit lidhur me prejardhjen e gjuh\u00ebve t\u00eb vjetra t\u00eb gadishullit ballkanik nga pellazgjishtja, del n\u00eb p\u00ebrfundimin se kjo gjuh\u00eb, pra pellazgjishtja, \u00ebsht\u00eb nj\u00eb gjuh\u00eb shum\u00eb e lasht\u00eb universale, e cila n\u00eb trajt\u00ebn m\u00eb t\u00eb gjall\u00eb, na \u00ebsht\u00eb transmentuar e p\u00ebrpikt\u00eb dhe e plot\u00eb n\u00eb form\u00ebn e gjuh\u00ebs s\u00eb sotme shqip\u201d (d\u2019Angely- Enigma, f. 122;. ; k\u00ebshtu,\u201d Sot shqiptar\u00ebt ruajn\u00eb trupin themelor t\u00eb k\u00ebsaj gjuhe t\u00eb vjet\u00ebr pellage.\u201d<\/p>\n

N\u00eb vazhdim t\u00eb ides\u00eb s\u00eb m\u00eb sip\u00ebrme, lidhur me origjin\u00ebn e gjuh\u00ebs shqipe, Prof. N.Vlora shkruan se \u201c\u00ebsht\u00eb me interes t\u00eb kuptohet q\u00eb midis popujve me prejardhje pellazgjike, vet\u00ebm \u201cshqiptar\u00ebt e sot\u00ebm\u201d njihen si t\u00eb vetmit dhe autentik\u00eb mbijetues t\u00eb atij qyt\u00ebrimi pellazgjik shum\u00eb t\u00eb lasht\u00eb, i cili u b\u00eb i vetmi fener pluskues i popujve me t\u00eb cil\u00ebt pati kontakte.\u201d P\u00ebr t\u00eb v\u00ebrtetuar \u00e7\u2019ka \u00ebsht\u00eb th\u00ebn\u00eb m\u00eb lart\u00eb, Prof. Vlora, na paraqet nj\u00eb d\u00ebshmi shum\u00eb t\u00eb r\u00ebnd\u00ebsishme, e cila k\u00ebsaj radhe del nga \u201cEncikopedia e Madhe Greke\u201d,(V\u00ebllimi xix,f.873), ku shkruhet: \u201dSt\u00ebrgjysh\u00ebrit e Shqiptar\u00ebve t\u00eb sot\u00ebm, Pellazg\u00ebt, kan\u00eb jetuar n\u00eb periudhat para-historike n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb bot\u00ebs q\u00eb njihej, asokohe, duke zhvilluar nj\u00eb qytet\u00ebrim shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm e duke ngritur vepra me vler\u00eb t\u00eb jasht\u00ebzakonshme.<\/em>\u201d<\/p>\n

Meq\u00eb sapo cituam p\u00ebrfundimet e nj\u00eb enciklopedie greke, e cila trajton problemin e pellazg\u00ebve, le t\u00eb qendrojm\u00eb edhe pak n\u00eb at\u00eb truall, p\u00ebr t\u00eb lexuar se \u00e7far\u00eb shkruan nj\u00eb jurist dhe orientalist i mir\u00ebnjohur grek, N.P. Elefteriadhi, n\u00eb vepr\u00ebn e tij \u201cGreqia Pellasgjike Para-Helene\u201d, Athin\u00eb,( 1931, f.124):<\/p>\n

\u201cSipas d\u00ebshmive t\u00eb t\u00eb lasht\u00ebve, ata, pellazg\u00ebt, q\u00eb banonin ve\u00e7an\u00ebrisht n\u00eb trojet helene, kishin banuar, madje, shum\u00eb koh\u00eb m\u00eb par\u00eb se t\u00eb shp\u00ebrthente Lufta e Troj\u00ebs, edhe n\u00eb mbar\u00eb Italin\u00eb, n\u00eb Sicili, n\u00eb Azin\u00eb e Vog\u00ebl, n\u00eb gadishullin Iberik, n\u00eb Franc\u00ebn Jugore, dhe n\u00eb shum\u00eb vende t\u00eb tjera, ku flitej e nj\u00ebjta gjuh\u00eb pellazgjike; k\u00ebshtu ata qen\u00eb vendas koh\u00eb m\u00eb p\u00ebrpara se t\u00eb arrinin helen\u00ebt n\u00eb trojet e tyre t\u00eb sotme\u201d.<\/p>\n

Dhe pastaj, po n\u00eb at\u00eb lib\u00ebr, n\u00eb faqen 132, lexojm\u00eb:
\n\u201cAt\u00ebher\u00eb pellazg\u00ebt p\u00ebrb\u00ebnin nj\u00eb \u201cBot\u00eb t\u00eb madhe Pellazgjike\u201d, prej s\u00eb cil\u00ebs p\u00ebrfitoi qytet\u00ebrimi grek, q\u00eb uzhvillua n\u00eb nj\u00eb periudh\u00eb shum\u00eb m\u00eb t\u00eb von\u00ebshme, q\u00eb \u00ebsht\u00eb nj\u00eb karakteristik\u00eb e asaj bote origjinale dhe t\u00eb ndri\u00e7uar.\u201d.
\nKurse n\u00eb faqen 133, tek e nj\u00ebjta vep\u00ebr, shikojm\u00eb k\u00ebt\u00eb gjykim t\u00eb autorit, Elefteriadhi, lidhur me greqishten, gjuh\u00ebn e tij am\u00ebtare:
\n\u201cPrandaj, edhe gjuha greke u formua n\u00eb struktur\u00ebn e saj p\u00ebrmbajt\u00ebse, nga gjuha shum\u00eb e pasur Pellazgjike\u201d.<\/p>\n

P\u00ebr gjeneralin Mardonius<\/strong>
\nShtojm\u00eb se studiuesi, R.d\u2019Angely, bindjen e tij q\u00eb pellazgjishtja ka q\u00ebn\u00eb m\u00ebma e gjuh\u00ebve nga kan\u00eb dal\u00eb gjith\u00eb gjuh\u00ebt e vjetra n\u00eb trevat e gadishullit ballkanik dhe m\u00eb gjer\u00eb, e mb\u00ebshtet jo vet\u00ebm n\u00eb informacionet dhe imazhet, q\u00eb ka rreth pellazg\u00ebve t\u00eb qytet\u00ebrimit Kreto-Mikenas, ose t\u00eb Luft\u00ebs s\u00eb Troj\u00ebs, po edhe gjat\u00eb koh\u00ebs se vet Herodotit. Kjo ide demonstrohet qart\u00eb n\u00eb p\u00ebrshkrimin q\u00eb i b\u00ebhet gjuh\u00ebs s\u00eb p\u00ebrdorur nga orakujt, si e shikojm\u00eb konkretisht n\u00eb kapitullin e tet\u00eb t\u00eb vepr\u00ebs s\u00eb Herodotit, ku tregohet nj\u00eb episod, q\u00eb ka t\u00eb b\u00ebj\u00eb me gjeneralin e ushtris\u00eb persiane Mardonius. Pas betej\u00ebs detare t\u00eb Salamin\u00ebs, ai vendosi t\u00eb fushonte n\u00eb Thesali, me q\u00ebllim q\u00eb t\u00eb kalonte atje dimrin vet\u00ebm me nj\u00eb pjes\u00eb t\u00eb k\u00ebmb\u00ebsoris\u00eb, q\u00eb e shoq\u00ebronte Kserksin n\u00eb ekspedit\u00ebn e tij kund\u00ebr Greqis\u00eb.<\/p>\n

Mardoniusi gjat\u00eb k\u00ebsaj kohe deshi t\u00eb k\u00ebshillohej me orakujt e Greqis\u00eb p\u00ebr planet e veta dhe p\u00ebr k\u00ebt\u00eb q\u00ebllim d\u00ebrgoi nj\u00eb njeri me emrin Misi, q\u00eb ishte me prejardhje nga qyteti Europusi i Karis\u00eb. Ky Misi, nd\u00ebrmjet orakujve t\u00eb tjer\u00eb u k\u00ebshillua edhe me at\u00eb t\u00eb Apolonit n\u00eb Ptoos, q\u00eb u p\u00ebrkiste Teban\u00ebve dhe ndodhej n\u00eb Beoti. At\u00eb e shoq\u00ebroin tre teban\u00eb, q\u00eb qen\u00eb porositur t\u00eb kopjonin mbi tabel\u00ebza tekstin e orakullit. Por kur hyn\u00eb n\u00eb vendin e shenjt\u00eb, prift\u00ebresha nisi t\u00eb b\u00ebnte fat-th\u00ebn\u00ebn n\u00eb gjuh\u00ebn barbare, dometh\u00ebn\u00eb pellazge, sipas Herodotit. Nd\u00ebrsa tre teban\u00ebt ngel\u00ebn t\u00eb shtangur, t\u00eb befasuar, sepse po d\u00ebgjonin nj\u00eb gjuh\u00eb pellazge, atje ku ata prisnin t\u00eb d\u00ebgjonin t\u00eb flitej gjuh\u00eb helene. At\u00ebher\u00eb njeriu nga Karisa, Misi, i cili e kuptonte fare mir\u00eb gjuh\u00ebn q\u00eb fliste orakulli, ua mori nga duart teban\u00ebve tabel\u00ebzat edhe shkroi vet\u00eb n\u00eb ato at\u00eb, q\u00eb thoshte fat-th\u00ebna, duke e deklaruar se profetesha po e tregonte fat-th\u00ebn\u00ebn n\u00eb gjuh\u00ebn pellazge t\u00eb Karis\u00eb.<\/p>\n

Pra, studiuesi d\u2019Angely, me an\u00eb t\u00eb k\u00ebtij fragmenti, t\u00eb shk\u00ebputur nga vepra e Herodotit, rikonfirmon faktin se pellazgjishtja ka qen\u00eb gjuh\u00eb masive jo vet\u00ebm n\u00eb periudhen e qytet\u00ebrimit Kreto-Mikenas, dhe t\u00eb koh\u00ebs s\u00eb Homerit, po edhe gjat\u00eb dekadave t\u00eb Luft\u00ebs Greko-Persiane. Dhe p\u00ebr k\u00ebt\u00eb realitet linguistik, studiuesi i shkruan se \u201cArti i fat-th\u00ebnies, i atribuohet pellazg\u00ebve t\u00eb Greqis\u00eb, t\u00eb Azis\u00eb s\u00eb Vog\u00ebl, t\u00eb Italis\u00eb dhe t\u00eb Medheut. Si rrjedhim nuk do t\u00eb kishte asgj\u00eb befasuese dhe t\u00eb jasht\u00ebzakonshme, q\u00eb profeteshat dhe gjith\u00eb personeli i k\u00ebtyre tempujve t\u00eb fat-th\u00ebnies, q\u00eb e kishin prejardhjen nga pellazg\u00ebt, t\u00eb flisnin gjuh\u00ebn pellazge si gjuh\u00eb am\u00ebtare, q\u00eb ve\u00e7 k\u00ebsaj flitej nga gjith\u00eb popullata e Hellad\u00ebs, me p\u00ebrjashtim t\u00eb nj\u00eb elite t\u00eb vock\u00ebl t\u00eb huaj drejtuese. Por ajo q\u00eb e b\u00ebn faktin v\u00ebrtet interesant nga pik\u00ebpamja jon\u00eb, \u00ebsht\u00eb se provon q\u00eb t\u00eb gjitha t\u00eb ashtuquajturat gjuh\u00eb t\u00eb ndryshme, si karishtja, frigishtja, likishtja e tj, nuk ishin gj\u00eb tjet\u00ebr ve\u00e7se variacione t\u00eb lehta ose pa r\u00ebnd\u00ebsi t\u00eb gjuh\u00ebs s\u00eb gjer\u00eb pellazge.<\/p>\n

* * *<\/p>\n

P\u00ebrshtypje t\u00eb ve\u00e7ant\u00eb do t\u2019i ket\u00eb pas b\u00ebr\u00eb Herodotit rr\u00ebfimet p\u00ebr prift\u00ebreshat, q\u00eb themeluan orakullin e Zeusit n\u00eb Teb\u00eb dhe at\u00eb t\u00eb orakullit n\u00eb Dodon\u00eb. Ai shkruan p\u00ebr to, duke rr\u00ebfyer se ishin shitur si skllave nga fenikasit, dhe vazhdoin t\u00eb punonin p\u00ebr thesprot\u00ebt. Nuk \u00ebsht\u00eb e v\u00ebshtir\u00eb q\u00eb tek ky paragraph t\u00eb dalim me deduksionin tjet\u00ebr se kemi t\u00eb b\u00ebjm\u00eb p\u00ebrs\u00ebri me nj\u00eb terren t\u00eb vazhdim\u00ebsis\u00eb pellazgo-ilire: Nd\u00ebrsa punonte si skllave p\u00ebr thesprot\u00ebt, ajo, prift\u00ebresha themeloi nj\u00eb shenjt\u00ebrore t\u00eb Zeusit n\u00ebn hijen e nj\u00eb lisi q\u00eb rritej aty. S\u2019ka asagj\u00eb t\u00eb jasht\u00ebzakonsme n\u00eb k\u00ebt\u00eb q\u00eb b\u00ebri, sepse ajo pat sh\u00ebrbyer n\u00eb shenjt\u00ebroren e Zeusit n\u00eb Teb\u00eb dhe pa tjet\u00ebr do t\u00eb mendonte e do t\u00eb kujtonte Zeusin n\u00eb k\u00ebt\u00eb vend t\u00eb ri. ((Herodoti- Historit\u00eb, f. 124- Libri \u2013II- Parag.56).<\/p>\n

Pra, si\u00e7 e lexojm\u00eb n\u00eb vazhdim\u00ebsi t\u00eb episodit, Herodoti rithekson edhe nj\u00eb her\u00eb faktin informuese, se qoft\u00eb orakulli i Dodon\u00eb, qoft\u00eb faltorja p\u00ebr Zeusin jan\u00eb lokalizuar n\u00eb mjedisin e thesprot\u00ebve, t\u00eb cil\u00ebt kan\u00eb qen\u00eb dhe jan\u00eb fise ilire n\u00eb trojet e tyre.
\nDhe n\u00eb koh\u00ebn, q\u00eb prift\u00ebresha themeloi orakullin, \u201cu tha njerz\u00ebve q\u00eb motr\u00ebn e saj e kishin shitur n\u00eb Libi po ata fenikas, q\u00eb e kishin shitur edhe at\u00eb vet\u00eb.<\/p>\n

M\u00eb pastaj Herodoti d\u00ebshiron t\u00eb jap\u00eb arsyetimin e tij lidhur me personifikimin e murgeshave si shpend\u00eb q\u00eb flasin. Lidhur me k\u00ebt\u00eb dukuri animizuese ai pohon: \u201cMendoj q\u00eb dodonasit i quajt\u00ebn grat\u00eb p\u00ebllumbesha, sepse ato ishin t\u00eb huaja dhe gjuha e tyre dukej si cic\u00ebrim zogj\u00ebsh. Ata thon\u00eb q\u00eb pas nj\u00eb far\u00eb kohe p\u00ebllumbesha foli me z\u00eb njeriu, sepse at\u00ebher\u00eb ajo foli n\u00eb gjuh\u00eb q\u00eb e kuptuan. Sa koh\u00eb q\u00eb fliste n\u00eb gjuh\u00eb t\u00eb huaj, atyre u dukej se cic\u00ebronte, sepse si mund t\u00eb flas\u00eb nj\u00eb p\u00ebllumbesh\u00eb me z\u00eb njeriu? Kur thoshnin se p\u00ebllumbesha ishte e zez\u00eb, n\u00ebnkuptonin q\u00eb gruaja ishte egjyptiane.<\/p>\n

P\u00ebr Alfabetin e Pellagjishtes<\/strong>
\nMe tregimin e tij rreth orakullit t\u00eb Dodon\u00ebs, Herodoti na jep mund\u00ebsin\u00eb q\u00eb t\u00eb marrim me mend lidhjet midis civilizimeve t\u00eb antikitetit t\u00eb her\u00ebsh\u00ebm. Dalja e fenikasve n\u00eb rr\u00ebfim, krahas elementeve t\u00eb jet\u00ebs egjyptiane, flet p\u00ebr ndikimin dhe lidhjen kulturore t\u00eb bot\u00ebs s\u00eb Mesdheut. Dihet se Egjypti dhe Babilonia qen\u00eb kulme t\u00eb ndritura zhvillimi, p\u00ebr at\u00eb koh\u00eb t\u00eb vjet\u00ebr antike, kurse fenikasit, si lund\u00ebrtar\u00eb t\u00eb guximsh\u00ebm dhe treg\u00ebtar\u00eb t\u00eb zot\u00eb, i p\u00ebrhap\u00ebn k\u00ebto qytet\u00ebrime p\u00ebrmes kolonizmit me ngujimet e tyre.<\/p>\n

Po m\u00eb e r\u00ebnd\u00ebsishmja, q\u00eb duhet th\u00ebn\u00eb p\u00ebr ta \u00ebsht\u00eb fakti se dy mij\u00eb vjet Para Krishtit, fenikasit shpik\u00ebn alfabetin prej 22 shkronjash; ky alfabet ka qen\u00eb shum\u00eb m\u00eb i thjesht\u00eb se hieroglifet ose kuneifomat babilonase; n\u00eb baz\u00eb t\u00eb tij \u00ebsht\u00eb krijuar alfabeti grek, e prej tij jan\u00eb p\u00ebrpiluar t\u00eb gjith\u00eb alfabetet e tjer\u00eb t\u00eb dit\u00ebve tona. K\u00ebt\u00eb ide Herodoti na e sqaron n\u00eb vep\u00ebr, kur shkruan: Fenkasit q\u00eb erdh\u00ebn me Kadmin n\u00eb Helad\u00eb, u vendos\u00ebn n\u00eb tok\u00ebn q\u00eb p\u00ebrmenda, n\u00eb Beoti, dhe Tanagra; mes shum\u00eb njhohurive t\u00eb tjera, fut\u00ebn te helen\u00ebt edhe alfabetin fenikas\u201d(Libri V- parag.58).<\/p>\n

Mbase nga alfabeti fenikas, n\u00eb fillim t\u00eb her\u00ebs, pa dal\u00eb ende, alfabeti grek, mund t\u00eb jet\u00eb krijuar alfabeti i pellazgjishtes; ekzistenca e t\u00eb cilit mbrohet nga disa autor\u00eb, si R.d\u2019Anxhely, q\u00eb pohon se \u201cka pasur shkronja t\u00eb quajtura pellazgjike n\u00eb Europ\u00eb dhe n\u00eb Azi t\u00eb Vogel\u201d. Dhe studiuesi arvanitas, A. Kola, n\u00eb librin e tij shenon se mjeshtrit murator\u00eb nga Fenikia \u201ciu m\u00ebsuan helen\u00ebve nj\u00eb m\u00ebnyr\u00eb t\u00eb re shkrimi, duke kombinuar alfabetin ekzistues pellazg me g\u00ebrma fenikase\u201d. K\u00ebt\u00eb mendim ka edhe studiuesja N. Vlora, e cila n\u00eb librin e saj \u201cProna Gjuh\u00ebsore dhe Genetike\u201d shkruan se \u201crrasa e varrit t\u00eb ishullit t\u00eb Lemnosit \u00ebsht\u00eb shkruar me alfabetin pellazgjik\u201d, f.31<\/p>\n

P\u00ebr k\u00ebt\u00eb epigraf ajo thot\u00eb se \u201ckonsiderohet shum\u00eb i v\u00ebshtir\u00eb p\u00ebr t\u2019u interpretuar. Por, duke e v\u00ebshtruar me v\u00ebmendje at\u00eb mbishrim, q\u00eb nga fjal\u00ebt e para, kuptohet se \u00ebsht\u00eb shkruar n\u00eb gjuh\u00ebn pellazgo-ilire dhe merret vesh vet\u00ebm me an\u00eb t\u00eb shqipes. Nd\u00ebr koh\u00eb, n\u00eb nj\u00eb lib\u00ebr tjet\u00ebr, ajo, duke analizuar mbishkrimin e Lemnosit, ka arritur t\u00eb zb\u00ebrthej kuptimin e disa fjal\u00ebve, t\u00eb ktij epigrafi, t\u00eb cilave u ka gjetur kuptimin identik me gjuh\u00ebn e sotme shqipe. Nga ato fjal\u00eb, t\u00eb shkruara me alfabetin e pellagjishtes, po shenojm\u00eb sa p\u00ebr konkret\u00ebsi disa prej tyre, q\u00eb studiuesja i ka vendosur p\u00ebrbri shqipes dhe italishtes n\u00eb librin e saj \u201cL\u2019Etrusco Lingua Viva\u201d f.68:<\/p>\n

Pellazgjisht zi = shqip = zi, = italisht = lutto,
\nPellazgjisht ar = shqip = ar = italisht = oro,
\nPellazgjisht pa = shqip= pa(me pa) = italisht = vide
\nPellazgjisht mori = shqip = mori = italisht = preso
\nPellazgjisht fis = shqip= fis =italisht = parente,
\nPellazgjisht lot shqip = lot = italisht = lakrime.<\/p><\/blockquote>\n

P\u00ebrpjekje t\u00eb ngjajshme, p\u00ebr t\u00eb shpjeguar pellazgjishten me an\u00eb t\u00eb fjal\u00ebve q\u00eb p\u00ebrkojn\u00eb me gjuh\u00ebn shqipe si nga ana leksikore dhe kutimore, ka b\u00ebr\u00eb n\u00eb librin \u201cEnigma\u201d edhe d\u2019Anxhely. Ja disa nga k\u00ebto fjal\u00eb q\u00eb puqen, ( izoglosa) n\u00eb pellazgjisht dhe n\u00eb shqip:<\/p>\n

Jam = jam
\nKam = kam
\nGluha = gjuha
\nNip = nip
\nUku (ulku) = ujku
\nM\u00ebnia = m\u00ebria
\nHije = hije (si siluet) e t\u00eb tj.
\n(Nga libri Enigma, f. 114-115<\/em>)<\/p><\/blockquote>\n

T\u00eb tilla raste me fjal\u00eb, q\u00eb p\u00ebrkojn\u00eb, pra me izoglosa, q\u00eb flasin p\u00ebr ngjajshm\u00ebri lesikore midis shqipes dhe etruskishtes e ilirishtes ka hulumtuar n\u00eb nj\u00eb vep\u00ebr t\u00eb tij edhe profesori francez Z. Mayani, i cili apelativin \u201cmesap\u201d ai e shpjegon me rr\u00ebnj\u00ebn e fjal\u00ebs \u2018m\u00ebz\u201d ose \u201cmaz-i\u201d, toponimin \u201cTribale\u201d e shpjegon me togfjal\u00ebshin \u201cmal me tre maja (ball-e)\u201d, po ashtu interpreton edhe toponimin e ngjajsh\u00ebm Trimal(tri maja), p\u00ebr k\u00ebt\u00eb rast p\u00ebrdor si p\u00ebrforcim t\u00eb ides\u00eb edhe nj\u00eb em\u00ebr t\u00eb p\u00ebrve\u00e7\u00ebm Trimalchion (the hero of the Satirikon of Petronius Arbiter); Dalmatia\u201dvjen nga rr\u00ebnja e fjl\u00ebs \u201cdele\u201d, po k\u00ebshtu fjala \u201cuc- ulk\u201d ka dh\u00ebn\u00eb fjal\u00ebn \u201cujk\u201d, n\u00eb etruskisht \u201cvulci\u201d, n\u00eb ilirisht \u201coulkinion\u201d,prej s\u00eb cil\u00ebs ka prejardhur toponimi \u201cUlqin\u201d; \u201cbarza\u201d e rumanishtes, \u201clejleku\u201d, shqip = i \u201cbardh\u201d<\/p>\n

Epigrafi i Lemnosit<\/strong>
\nShenojm\u00eb se Prof. N. Vlora, duke v\u00ebrejtur se ishulli Lemnos p\u00ebrmendet disa her\u00eb n\u00ebper kapitujt e vepr\u00ebs s\u00eb Herodoti, se ky ishull, si\u00e7 del dhe nga vepra e Herodotit, ka qen\u00eb i banuar prej pellazg\u00ebve qysh nga koha e Argonaut\u00ebve e deri n\u00eb periudh\u00ebn e Luft\u00ebs Greko-Persiane, pa tjat\u00ebr edhe m\u00eb von\u00eb, se n\u00eb k\u00ebt\u00eb ishull jan\u00eb zhvilluar perleshje dhe beteja luftarake, zbulimi i nj\u00eb epigrafi t\u00eb vjet\u00ebr tek nj\u00eb rras\u00eb varri \u00e7mohet si nj\u00eb gjetje historike dhe gjuh\u00ebsore, prandaj ajo rras\u00eb varri ruhet n\u00eb Muzeun Arkeologjik t\u00eb Athin\u00ebs.<\/p>\n

Po me q\u00eb ai mbishkrim \u00ebsht\u00eb i shkruar me nj\u00eb alfabet m\u00eb t\u00eb her\u00ebsh\u00ebm se sa alfabeti i vjet\u00ebr grek, pra me alfabetin pellazgjik, ky epigraf merr shum\u00eb vler\u00eb lidhur me hipotez\u00ebn e prejardhjes s\u00eb gjuh\u00ebs shqipe nga pellazgjishtja. P\u00ebr kat\u00eb arsye linguistja N.Vlora i ka analizuar interpretimt e shum\u00eb fjal\u00ebve t\u00eb k\u00ebtij mbishkrimi, duke menduar se ashtu ajo arrinte q\u00ebllimin e saj, q\u00eb, kryesisht me an\u00ebn e kuptimit leksikor t\u00eb fjaleve , t\u00eb argumentonte se gjuha shqipe \u00ebsht\u00eb vazhdim i pellazgjishtes dhe ilirishtes.<\/p>\n

Mir\u00ebpo ky arsytim, me sa duket, bie ndesh, me gjykimin e disa studiuesve t\u00eb gjuh\u00ebsis\u00eb, n\u00eb Tiran\u00eb, q\u00eb sugjerojn\u00eb se duhen pasur parasysh dhe dukurit\u00eb e evolucionit fonetik t\u00eb gjuh\u00ebs shqipe. K\u00ebshtu, tek komenton rreth mbishkrimit t\u00eb Lemnosit dhe p\u00ebraf\u00ebrsis\u00eb s\u00eb gjuh\u00ebs s\u00eb k\u00ebtij epigrafi me etruskishten dhe pellazgjishten, Prof. Sh.Demiraj shkruan n\u00eb librin e vet\u00eb se \u00e7do krahasim midis shqipes s\u00eb sotme dhe t\u00eb \u00e7do fjale t\u00eb nj\u00eb gjuhe tjet\u00ebr t\u00eb lasht\u00eb, nuk mund t\u00eb jet\u00eb skenc\u00ebrisht i mb\u00ebshtetur, n\u00eb qoft\u00eb se nuk mbahen parasysh rregullsit\u00eb e evolucionit t\u00eb sistemit fonetik t\u00eb gjuh\u00ebs shqipe (Sh.Demiraj-libri i cituar m\u00eb sip\u00ebr, f. 49).<\/p>\n

Po poliglotja N. Vlora nuk t\u00ebrhiqet nga synimi i saj p\u00ebr t\u00eb hulumtuar rreth origjin\u00ebs pellazge t\u00eb gjuh\u00ebs shqipe, sipas m\u00ebnyr\u00ebs s\u00eb vet\u00eb. P\u00ebr m\u00eb tep\u00ebr, kur pa nj\u00eb studim t\u00eb Prof. M. Domit, botuar, m\u00eb 1983, ku teorikisht flitej rreth procesit t\u00eb formimit t\u00eb gjuh\u00ebs shqipe, Zonja N. Vlora Falaschi, u shpreh se ishte krejt\u00ebsisht e nj\u00eb mendimi me t\u00eb. Dhe, n\u00eb shenj\u00eb dakort\u00ebsie ajo citon nj\u00eb fragment prej studimit t\u00eb Prof. Domit n\u00eb nj\u00eb lib\u00ebr t\u00eb saj: \u201cPa dyshim gjenden izoglosa fonetike midis shqipes dhe trakishtes. Po n\u00eb k\u00ebto si edhe n\u00eb p\u00ebrkimet leksikore merr pjes\u00eb edhe ilirishtja\u2026<\/p>\n

Sidoqoft\u00eb, nj\u00eb vemendje t\u00eb ve\u00e7ant\u00eb i duhet kushtuar edhe substrakteve para-hitorike, protoindoevropiane, ose jo-indoevropiane, q\u00eb mund t\u00eb ken\u00eb vepruar mbi ilirishten e, n\u00ebp\u00ebrmjet saj, t\u00eb ken\u00eb l\u00ebn\u00eb gjurm\u00ebt e tyre n\u00eb gjuh\u00ebn shqipe. \u00cbsht\u00eb kompleksi i \u00e7\u00ebshtjeve t\u00eb lidhura me gjuh\u00ebn, q\u00eb \u00ebsht\u00eb quajtur \u201cPELLAZGJIKE\u201d dhe me substraktin e ashtuquajtur \u201cMESDHETAR\u201d. K\u00ebto probleme t\u00eb paleontologjis\u00eb gjuh\u00ebsore q\u00eb paraqesin v\u00ebshtir\u00ebsi t\u00eb m\u00ebdha, duhen par\u00eb me kujdes, duke u identifikuar reliktet p\u00ebrkat\u00ebse, duke u p\u00ebrcaktuar burimi dhe rrethanat e p\u00ebrhapjes s\u00eb tyre. P\u00ebr t\u00eb marr\u00eb zgjidhje t\u00eb drejt\u00eb, procesi i formimit t\u00eb gjuh\u00ebs shqipe, ai duhet par\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb shumanshme dhe n\u00eb aspekte t\u00eb ndryshme t\u00eb tij, duke pasur parasysh t\u00eb dh\u00ebnat gjuh\u00ebsore, historike, arkeologjike, etnografike\u201d.<\/p>\n

Dhe, pasi parshtron k\u00ebt\u00eb material studimor t\u00eb Prof. Domit, Zonja N. Vlora, shpreh nj\u00eb si \u00e7udi, kur shkruan:\u201dVet\u00ebm nj\u00eb gj\u00eb nuk arrij t\u00eb kuptoj: n\u00eb Shqip\u00ebri ka dokumente epigrafike t\u00eb shumta, nga ato m\u00eb t\u00eb lashtat pellazgjike, deri tek ata t\u00eb periudh\u00ebs ilire dhe t\u00eb koh\u00ebve m\u00eb t\u00eb von\u00ebshme, dhe nd\u00ebrkoh\u00eb gjuh\u00ebtar\u00ebt shprehen me fjal\u00eb abstrakte dhe nuk e v\u00ebn\u00eb n\u00eb zbatim at\u00eb q\u00eb kan\u00eb zbuluar vet\u00eb\u201d.<\/p>\n

Po ajo q\u00eb bie n\u00eb sy n\u00eb t\u00eb gjitha hulumtimet dhe argumentet e studiueses N.Vlora \u00ebsht\u00eb prirja e saj q\u00eb t\u00eb jet\u00eb sa m\u00eb pran\u00eb t\u00eb dh\u00ebnave t\u00eb Herodotit, vendeve dhe ngarjeve, q\u00eb rr\u00ebfen ai si dhe pasues\u00ebve t\u00eb vepr\u00ebs s\u00eb tij p\u00ebr motivet e lidhura me bot\u00ebn Pellazgjike.<\/p>\n

* * *<\/p>\n

Herodoti, si n\u00eb shum\u00eb faqe t\u00eb vepr\u00ebs s\u00eb vet\u00eb, dhe n\u00eb episodet e librit t\u00eb t\u00eb dyt\u00eb, synon t\u00eb tregoj\u00eb futjen e rregullave dhe riteve egjiptiane tek pellazg\u00ebt dhe, pastaj p\u00ebrmes tyre, edhe n\u00eb mjediset helene, qysh at\u00ebher\u00eb, kur po niste qytet\u00ebrimi i Delfit dhe ai i Dodon\u00ebs, pra p\u00ebr koh\u00ebn, kur jeta e Helad\u00ebs ndikohej fuqish\u00ebm prej modeleve t\u00eb civilizimit t\u00eb Egjiptit t\u00eb lasht\u00eb. K\u00ebshtu, nd\u00ebrmjet t\u00eb tjerave, Herodoti, duke p\u00ebrshkruar ritet e sh\u00ebnjta p\u00ebr festimin e dit\u00ebs s\u00eb Demetr\u00ebs, shkruan k\u00ebto radh\u00eb p\u00ebr grat\u00eb pellazgjike: \u201cEdhe p\u00ebr ritet e shenjta t\u00eb Demetr\u00ebs, t\u00eb cilat helen\u00ebt i quajn\u00eb \u201cTesmoforia\u201d p\u00ebrs\u00ebri nuk do t\u00eb flas, p\u00ebrve\u00e7se atyre p\u00ebr t\u00eb cilat \u00ebsht\u00eb e pranueshme t\u00eb flitet. Ishin bijat e Danaes q\u00eb soll\u00ebn k\u00ebt\u00eb fest\u00eb prej Egjiptit dhe ua m\u00ebsuan grave pellazgjike\u201d , prej t\u00eb cilave u p\u00ebrhap\u00ebn pastaj n\u00eb t\u00eb gjitha grat\u00eb helene.<\/p>\n

Prej pellazg\u00ebve, tregon Herodoti, Helen\u00ebt do t\u00eb m\u00ebsonin edhe mjesht\u00ebrin\u00eb e punimit t\u00eb metaleve, t\u00eb ngritjes s\u00eb mureve, nd\u00ebrtimi e urave, si edhe alfabetin p\u00ebr t\u00eb shkruar.
\nPo n\u00eb k\u00ebt\u00eb kapitull t\u00eb vepr\u00ebs Herodoti tregon se egjiptian\u00ebt do t\u00eb ndikonin n\u00eb jet\u00ebn e pellazg\u00ebve dhe helen\u00ebve edhe n\u00eb an\u00ebn e ligjeve qeveris\u00ebse si\u00e7 e shpjegon me shembullin e faraohnit Amasi, i cili ishte nj\u00eb nga faraohn\u00ebt e fundit t\u00eb Egjiptit. Autori rr\u00ebfen p\u00ebr t\u00eb se \u201dn\u00eb mbret\u00ebrimin e Amosit Egjipti pat g\u00ebzuar epok\u00ebn e begatis\u00eb m\u00eb t\u00eb madhe, si nga p\u00ebrfitimet q\u00eb kishte toka prej lumit, si nga ato q\u00eb toka u jepte njerz\u00ebve.. At\u00ebheer\u00eb ekzistonin nj\u00ebzet mij qytete n\u00eb Egjipt. Ishte Amasi ai q\u00eb urdh\u00ebroi q\u00eb \u00e7do egjiptian duhej t\u2019i deklaronte \u00e7do vit t\u00eb ardhurat e tij guvernatorit t\u00eb provinc\u00ebs. N\u00ebse nuk e b\u00ebnte ose nuk i tregonte ndershm\u00ebrisht t\u00eb ardhurat d\u00ebnohej me vdekje. Soloni i Athin\u00ebs, m\u00eb von\u00eb, – shkruan Herodoti, – do ta merrte k\u00ebt\u00eb ligj prej praktik\u00ebs se Egjyptit dhe do ta b\u00ebnte pjes\u00eb t\u00eb sistemit ligjor t\u00eb Athin\u00ebs, ku e ruajti fuqin\u00eb p\u00ebrgjithmon\u00eb, sepse ishte nj\u00eb ligj i shkelqyer\u201d.<\/p>\n

Pellazg\u00ebt n\u00eb koh\u00ebn e luft\u00ebs Greko-Persiane<\/strong>
\nDhe, n\u00eb qoft\u00eb se te episodi i orakullit t\u00eb Dodon\u00ebs i gjem\u00eb pellazg\u00ebt qysh n\u00eb koh\u00ebn e Teb\u00ebs, n\u00eb librin e gjasht\u00eb t\u00eb vepr\u00ebs s\u00eb Herodotit do t\u2019i shohim ata edhe n\u00eb fillim t\u00eb shekullit t\u00eb pest\u00eb Para Kishtit, nga viti 500 deri 479, e m\u00eb posht\u00eb, pra p\u00ebr gjat\u00eb Luft\u00ebs Greko \u2013Persiane, ku do t\u00eb lexojm\u00eb k\u00ebto deklarime: \u201cAthinasit i kishin d\u00ebbuar pellazg\u00ebt nga Atika \u2013 me t\u00eb drejt\u00eb a pa t\u00eb drejt\u00eb k\u00ebt\u00eb nuk mund ta them, po vet\u00ebm po e p\u00ebrs\u00ebrit at\u00eb q\u00eb thon\u00eb t\u00eb tjer\u00ebt. Hekateu, i biri i Hegesandrit, n\u00eb Historin\u00eb e tij pohon se athinasit vepruan n\u00eb m\u00ebnyr\u00eb t\u00eb padrejt\u00eb.<\/p>\n

Ata ua pat\u00ebn dh\u00ebn\u00eb tok\u00ebn e vet n\u00eb rr\u00ebz\u00eb t\u00eb Himetit p\u00ebr ngulim pellazg\u00ebve, si shp\u00ebrblim p\u00ebr murin q\u00eb ata kishin ngritur dikur rreth Akrpolit. (Histirit\u00eb, VI- Parag.137). Jo m\u00eb kot \u201cmuri m\u00eb i vjet\u00ebr i Akropolit quhet muri pellazgjik\u201d. Kur Athinasit e pan\u00eb se kjo tok\u00eb m\u00eb par\u00eb e keqe dhe q\u00eb s\u2019 vlente kurr\u00ebgj\u00eb, tanim\u00eb ishte punuar p\u00ebr bukuri, i kapi zilia dhe donin ta shtinin s\u00ebrisht n\u00eb dor\u00eb. Prandaj athinasit pa kurr\u00ebfar\u00eb shkaku tjet\u00ebr i d\u00ebbuan pellazg\u00ebt.<\/p>\n

P\u00ebrkundrazi, athinasit thon\u00eb se i d\u00ebbuan pellazg\u00ebt me t\u00eb drejt\u00eb, se pellazg\u00ebt u kishin sjell\u00eb athinasve shum\u00eb bezdi: vajzat athinase shkonin at\u00ebher\u00eb p\u00ebr uj\u00eb n\u00eb N\u00ebnt\u00eb Burimet (Eneakrunos), sepse n\u00eb ato koh\u00eb athinasit dhe helen\u00ebt e tjer\u00eb ende nuk kishin skllev\u00ebr sherb\u00ebtor\u00eb. Sa her\u00eb q\u00eb vajzat shkonin p\u00ebr uj\u00eb, pellazg\u00ebt me nj\u00eb p\u00ebr\u00e7mim i fyenin ato. Po kjo ishte m\u00eb e pakta. N\u00eb fund t\u00eb fundit pellazg\u00ebt i kishin kapur me presh n\u00eb dor\u00eb kur donin t\u00eb sulmonin Athin\u00ebn. Megjithat\u00eb, athinasit u treguan m\u00eb fisnik\u00eb se pellazg\u00ebt \u00e7ka duket nga fakti q\u00eb athinasit mund t\u2019i vrisnin ata, kur zbuluan komplotin e tyre, por nuk desh\u00ebn dhe i urdh\u00ebruan ta braktisnin vendin. K\u00ebshtu pellazg\u00ebt e d\u00ebbuar u zhvendos\u00ebn n\u00eb toka t\u00eb tjera, ku p\u00ebrfshihej edhe Lemnosi. K\u00ebto jan\u00eb dy versionet, i pari \u00ebsht\u00eb i Hekateut dhe i dyti i athinasve.\u201d<\/p>\n

Pastaj Herodoti vazhdon t\u00eb rr\u00ebfej rreth konflikteve dhe luftimeve midis athinasve dhe pellazg\u00ebve t\u00eb vendosur n\u00eb Lemnos. \u201cPellazg\u00ebt, q\u00eb at\u00ebher\u00eb jetonin n\u00eb Lemnos, donin t\u00eb hakmerreshin ndakj athinasve. Duke e ditur kur i kremtonin athinasit festat, blen\u00eb dhe pajis\u00ebn pentekontera (anije 50-remshe) dhe me to shkuan n\u00eb Brauron, ku u zun\u00eb prit grave athinase n\u00eb koh\u00ebn e fest\u00ebs s\u00eb Artemid\u00ebs. Mbasi rr\u00ebmbyen shum\u00eb gra, u nis\u00ebn me to p\u00ebr n\u00eb Lemnos dhe atje i mbajt\u00ebn ato si konkubina. Me koh\u00eb k\u00ebto gra lind\u00ebm shum\u00eb f\u00ebmij\u00eb, t\u00eb cil\u00ebt u rrit\u00ebn me zakonet athinase dhe flisnin dialektin atik t\u00eb helenishtes.<\/p>\n

K\u00ebta f\u00ebmij\u00eb, kur u rrit\u00ebn nuk donin t\u00eb bashkoheshin me f\u00ebmij\u00eb t\u00eb grave pellazge dhe, n\u00eb qoft\u00eb se ndonj\u00eb \u00e7un pellazg godiste ndonj\u00eb syresh, t\u00eb gjith\u00eb t\u00eb tjer\u00ebt suleshin p\u00ebr ta ndihmuar. P\u00ebrve\u00e7 k\u00ebsaj ata mendonin se kishin t\u00eb drejt\u00ebn t\u00eb komandonin f\u00ebmij\u00ebt e pellazg\u00ebve, spse ishin shum\u00eb m\u00eb t\u00eb fort\u00eb se ata. Kur pellazg\u00ebt e m\u00ebsuan k\u00ebt\u00eb, u mblodh\u00ebn p\u00ebr t\u2019u k\u00ebshilluar si t\u00eb vepronin. Kur e shoshit\u00ebn gjendjen pat\u00ebn nj\u00eb shqet\u00ebsim t\u00eb madh: n\u00ebse k\u00ebta f\u00ebmij\u00eb jan\u00eb t\u00eb vendosur t\u00eb p\u00ebrkrahin njeri tjetrin kund\u00ebr f\u00ebmij\u00ebve t\u00eb grave t\u00eb tyre legjitime, mbi t\u00eb cil\u00ebt rrekeshin t\u00eb komandonin, \u00e7\u2019do t\u00eb b\u00ebnin ata kur t\u00eb rriteshin?<\/p>\n

Prandaj pellazg\u00ebt vendos\u00ebn t\u2019i vrisnin f\u00ebmij\u00ebt q\u00eb kishin me grat\u00eb atike, dhe bashk\u00eb me f\u00ebmij\u00ebt masakruan edhe n\u00ebnat e tyre. B\u00ebma t\u00eb tilla t\u00eb tmerrshme n\u00eb Helad\u00eb i quajn\u00eb lemniane. Por shum\u00eb vjet m\u00eb von\u00eb, – shkruan ai,- kur Kersonezi i Helespontit ishte n\u00eb duart e athinasve, Miltiadhi i biri i Kimonit, n\u00eb koh\u00ebn e er\u00ebrave etesiane, kur ato fryjn\u00eb vazhdimisht, mbrrijti me nj\u00eb anije nga Eleunti n\u00eb Kersonez, n\u00eb Lemnos dhe i urdh\u00ebroi pellazg\u00ebt ta braktisnin ishullin. Efestian\u00ebt u bind\u00ebn, kurse n\u00eb Mirna askush s\u2019e pranonte q\u00eb Kersonezi t\u00eb qe pjes\u00eb e Atik\u00ebs, k\u00ebshtu q\u00eb Athinasit e rrethuan qytetin, derisa ky u detyrua t\u00eb dor\u00ebzohej. K\u00ebshtu athinasit, me Miltiadhin n\u00eb krye, pushtuan Lemnosin\u201d(po atje- (Paragrfi 137 f.380).<\/p>\n

Dhe n\u00eb k\u00ebto deklarime t\u00eb Herodotit, duhet t\u00eb kemi para sysh faktin se ky informacion nuk vjen nga koha mithologjike, Kreto-Mikenase, as nga Koha Homerike, po nga periudha kur autori jetonte vet\u00eb midis atyre ngjarjeve.<\/p>\n

Duke lexuar k\u00ebto fjal\u00eb t\u00eb k\u00ebtij paragrafi, kuptojm\u00eb fare qart\u00eb vazhdim\u00ebsin\u00eb e bashk\u00ebjetes\u00ebs s\u00eb pellazg\u00ebve, krahas helen\u00ebve, p\u00ebr gjat\u00eb disa shekujve, duke nisur nga periudha e Teb\u00ebs dhe orakullit t\u00eb Dodon\u00ebs e deri n\u00eb koh\u00ebn e Luft\u00ebs Greko-Persiane. Ky \u00ebsht\u00eb nj\u00eb m\u00ebsim q\u00eb nxjerrim nga Herodoti dhe si rrjedhoj\u00eb edhe arvanitasit e e periudh\u00ebs s\u00eb par\u00eb t\u00eb Mesjet\u00ebs, po edhe t\u00eb koh\u00ebve m\u00eb t\u00eb vona mund t\u00eb jen\u00eb vazhdim breznish i pararend\u00ebsve t\u00eb tyre pellago-ilire, si\u00e7 ishin tesprot\u00ebt. Natyrisht gjat\u00eb koh\u00ebs s\u00eb Perandoris\u00eb Bizantine mund t\u00eb ken\u00eb vajtur edhe val\u00eb shtresash t\u00eb tjera nga krahinat e Arb\u00ebris\u00eb. Po Sidoqoft\u00eb, popullata arvanitase shqipfol\u00ebse n\u00eb trevat helene t\u00eb Mores\u00eb prej shekujsh ishte shum\u00eb e p\u00ebrhapur, duke filluar nga malete Sulit, Konica, Korfuzi, e deri tek Paramithia , Arta, Parga, dhe m\u00eb tutje si n\u00eb More, Lemnos, Hidra, Spart\u00eb dhe Athin\u00eb, ku \u00ebsht\u00eb dhe lagjja me emrin \u201cPlaka\u201d.<\/p>\n

Kjo hart\u00eb shqipfol\u00ebse e p\u00ebrhapur n\u00eb si n\u00eb t\u00ebr\u00eb Helad\u00ebn dhe n\u00eb krahin\u00ebn e Moren\u00eb, e b\u00ebn patriotin e shquar arvanitas, Aristidh Kolias, t\u00eb deklaronte n\u00eb vepr\u00ebn e tij se \u201cArvanit\u00ebt jan\u00eb shtetformues sepse 80 deri 90 p\u00ebrqind e heronj\u00ebve t\u00eb Pavar\u00ebsise s\u00eb Greqis\u00eb jan\u00eb arvanitas dhe, n\u00eb parlamentin e par\u00eb t\u00eb shtetit t\u00eb ri grek d\u00ebgjohej shqipja po aq sa greqishtja, sa q\u00eb u propozua t\u00eb flitej n\u00eb dy gjuh\u00eb, po q\u00eb shpejt\u00eb u ndalua\u201d Kur flet k\u00ebshtu Aristidh Kolias ka para sysh shum\u00eb heronj arvanitas, t\u00eb cil\u00ebt derdh\u00ebn gjakun dhe ran\u00eb deshmor\u00eb p\u00ebr lirin\u00eb dh\u00eb pavar\u00ebsin\u00eb e Greis\u00eb m\u00eb 1821 si\u00e7 jan\u00eb Ki\u00e7o Xhavella, Teodor Kollokotroni, Marko Bo\u00e7ari, Noti Bo\u00e7ari, Laskarina Bubulina, Kostandin Kanari, Andrea Miauli , Teodor Griva e shum\u00eb e shum\u00eb t\u00eb tjer\u00eb.<\/p>\n

Po deklarim i studiuesit arvanitas A.Kolias \u00ebsht\u00eb shum\u00eb v\u00ebllaz\u00ebror dhe mir\u00ebdash\u00ebs, kur ai vazhdon t\u00eb thot\u00eb: Bashk\u00ebjetesa n\u00eb shekuj dhe rr\u00ebnj\u00ebt pellazgjike, si popuj m\u00eb t\u00eb lasht\u00eb n\u00eb Ballkan, na nxjerrin t\u00eb af\u00ebrt, m\u00eb t\u00eb af\u00ebrt se \u00e7do popull tjet\u00ebr ne p\u00ebrqark, prandaj t\u00eb l\u00ebm\u00eb luftrat dhe t\u00eb shohim miq\u00ebsin\u00eb dhe perparimin.
\nDend\u00ebsia dhe p\u00ebrzjeraja e arvanitasve me popullat\u00ebn helene, para revolucionit t\u00eb vitit 1821, ka qen\u00eb mjaft\u00eb e dukshme; gj\u00eb q\u00eb e kishin v\u00ebn\u00eb re edhe dy personalitete franceze. P\u00ebrshtypjet e tyre, poligloti Rober d\u2019Anxhely, i ka p\u00ebrfshir\u00eb n\u00eb librin e vet\u00eb Enigma,i cili, n\u00eb faqen 205 t\u00eb vepr\u00ebs, ka shkruar:\u201d<\/p>\n

\u201c\u2026gjith\u00eb territoret e mbajtura, – m\u00eb 1805 p\u00ebrshembull,-si helene, n\u00eb realitet nuk kan\u00eb qen\u00eb gj\u00eb tjet\u00ebr ve\u00e7se territore shqiptare dhe e vetmja gjuh\u00eb q\u00eb kan\u00eb folur ka qen\u00eb shqipja. Dhe kjo gjendje n\u00eb pjes\u00ebn n\u00eb m\u00eb t\u00eb madhe t\u00eb k\u00ebtyre territoreve vazhdon edhe sot t\u00eb jet\u00eb po ajo. Me fjal\u00eb t\u00eb tjera si mund ta kuptojm\u00eb dhe ta shpjegojm\u00eb Shatobrianin, kur duke folur p\u00ebr Athin\u00ebn n\u00eb vepr\u00eb e tij\u201cItinerari i Palestin\u00ebs\u201d, e quan at\u00eb, (Athin\u00ebn) \u201cfshat shqiptar\u201d. Po ashtu edhe Lamartini, duke folur p\u00ebr familjen, q\u00eb u kujdes p\u00ebr t\u00eb n\u00eb Greqi, sa koh\u00eb q\u00eb ishte i s\u00ebmur\u00eb, thot\u00eb fare mir\u00eb:\u201dfamilje shqiptare si t\u00eb gjitha n\u00eb t\u00eb gjith\u00eb vendin (n\u00eb Greqi)\u2026.pra kemi t\u00eb b\u00ebjm\u00eb me popullsi shqiptare, q\u00eb ende flet\u00eb shqip\u201d; kemi k\u00ebshtu nj\u00eb realitet t\u00eb deklaruar nga dy personalitete t\u00eb kultur\u00ebs franceze.<\/p>\n

O e Bukura More Iden\u00eb e bashk\u00ebjetes\u00ebs s\u00eb gjat\u00eb, shum\u00ebshekullore, midis helen\u00ebve dhe arvanit\u00ebve, (arb\u00ebresh\u00ebve t\u00eb Greqis\u00eb) na e demonstron edhe k\u00ebnga pullore \u201cO e Bukura More\u201d. Kjo k\u00ebng\u00eb 500-vje\u00e7are ushtin\u00eb e gjall\u00eb ende n\u00eb Hor\u00ebn e Arb\u00ebrsh\u00ebve, po edhe tek t\u00eb gjitha ngujimet arb\u00ebrore n\u00eb Itali. K\u00ebnga e ka zanafill\u00ebn e vet\u00eb m\u00eb 1534, me ardhjen e arvanit\u00ebsve t\u00eb Mores\u00eb n\u00eb Piana degli Albanesi, nj\u00eb komune n\u00eb Sicili. K\u00ebt\u00eb e d\u00ebshmon nj\u00eb kronik\u00eb, q\u00eb ka t\u00eb b\u00ebj\u00eb m\u00eb nj\u00eb aksion detar t\u00eb admiralit Andrea Doria, i cili, me urdh\u00ebr t\u00eb mbretit t\u00eb Napolit, m\u00eb 1534, komandoi at\u00eb vit 200 anije p\u00ebr t\u00eb sjell\u00eb arvanitasit dhe helen\u00eb t\u00eb Mores\u00eb n\u00eb Napoli. Shum\u00eb prej tyre do t\u00eb vendoseshin n\u00eb katundin \u201cPiana degli Albanesi. Nga goja e t\u00eb cil\u00ebve do t\u00eb dilte k\u00ebnga \u201cO e Bukra More\u201d, q\u00eb i drejtohet vendlindjes me mall, breng\u00eb dhe d\u00ebshp\u00ebrim, sepse kishin l\u00ebn\u00eb pas njer\u00ebzit m\u00eb t\u00eb dashur, q\u00eb nuk do t\u2019i shihnin m\u00eb kurr\u00eb, p\u00ebr shkak t\u00eb dhun\u00ebs dhe t\u00eb mizoris\u00eb se turqve, q\u00eb kishin pushtuar Moren\u00eb si edhe Arb\u00ebrin\u00eb:<\/p>\n

O e bukura More,
\n\u00c7e kur t\u00eb lje,
\nM\u00eb nigje t\u00eb pe.
\nAtje kam un\u00eb Zotin- Tate,
\nAtje kam un\u00eb m\u00ebm\u00ebn time,
\nAtje kam u tim v\u00eblla.<\/p><\/blockquote>\n

M\u00ebsimi i par\u00eb q\u00eb nxjerrim nga kjo k\u00ebng\u00eb \u00ebshte fakti q\u00eb k\u00ebta refugjat\u00eb arb\u00ebresh\u00eb (apo arvanitas)nuk kan\u00eb vajtur n\u00eb More pas vdekjes s\u00eb Skenderbeut, sepse nuk e shp\u00ebtonin dot kok\u00ebn, duke l\u00ebn\u00eb atdheun e zaptuar nga turqit dhe t\u00eb shkonin n\u00eb nj\u00eb vend tjet\u00ebr t\u00eb pushtuar po nga turqit.Mendimi \u00ebsht\u00eb se ata atje n\u00eb More duhet t\u00eb jen\u00eb vendas t\u00eb vjet\u00ebr shekullor, P\u00ebr k\u00ebt\u00eb arsye ata i k\u00ebndojn\u00eb me ngash\u00ebrim Mores\u00eb si vendlindjes s\u00eb tyre t\u00eb st\u00ebrlasht\u00eb- \u201cT\u00eb Bukur\u00ebs More\u201d.<\/p>\n

Kurse arb\u00ebresh\u00ebt e ikur nga Arb\u00ebria i drjtohen m\u00ebm\u00ebdheut t\u00eb tyre me apelativin Arb\u00ebri:<\/p>\n

Arb\u00ebri,matan detit na kujton,
\nSe ne t\u00eb huaj po jemi te ky dhe!
\nSa vjet shkuan! E zemra nuk harron
\nQ\u00eb turku na la pa m\u00ebm\u00ebdhe.<\/p><\/blockquote>\n

K\u00ebshtu edhe nga n\u00ebndialekti, a po e folmja, kuptohet se kemi dy lloj eksodesh me gen arb\u00ebror, q\u00eb u v endos\u00ebn n\u00eb Itali, duke formuar koloni, katunde a po qyteza shqipfol\u00ebse; pra, figurativisht kemi dy rrjedha t\u00eb nj\u00eb gjaku dhe nj\u00eb gjuhe, q\u00eb historia p\u00ebr shekuj i pat ndar\u00eb n\u00eb trojet e tyre dhe koha i bashkoi n\u00eb shtigjet e eksodit gati biblik. P\u00ebr arb\u00ebresh\u00ebt e Mores\u00eb (arvanitasit), q\u00eb k\u00ebndojn\u00eb k\u00ebng\u00ebn \u201cO e bukura More\u201d, nuk ka diskutim q\u00eb jan\u00eb vend\u00ebs n\u00eb More (Pelepones) dhe vazhdues t\u00eb st\u00ebrgjysh\u00ebrve t\u00eb tyre, para pushtimit turk, nga koha e Bizantit, po edhe ajo pellazgo-ilire, n\u00eb ato troje, ku i kishte par\u00eb dhe d\u00ebgjuar Herodoti si n\u00eb More, n\u00eb Lemnos, n\u00eb Thesproti a po n\u00eb Athin\u00eb.<\/p>\n

Nd\u00ebrkoh\u00eb, edhe pse t\u00eb ve\u00e7uar gjeografikisht nga trungu arb\u00ebror, p\u00ebr arsye t\u00eb ndryshme historike, arb\u00ebresh\u00ebt e Greqis\u00eb i kan\u00eb rezistuar koh\u00ebs, duke ruajtur gjuh\u00ebn, k\u00ebng\u00ebt, dhe zakonet e t\u00eb par\u00ebve. Gjuha e tyre am\u00ebtare \u00ebsht\u00eb e arb\u00ebrishtes s\u00eb her\u00ebshme, q\u00eb n\u00eb gjuh\u00ebsi, p\u00ebr ve\u00e7antin\u00eb e saj, \u00ebsht\u00eb quajtur dhe arb\u00ebrishte arkaike.<\/p>\n

* * *<\/p>\n

Detaje dhe gjurm\u00eb nga jeta e ilir\u00ebve do t\u00eb gjenden n\u00eb disa kapituj t\u00eb t\u00eb tjer\u00eb t\u00eb vepr\u00ebs s\u00eb Herodotit, si p\u00ebr shembull n\u00eb rastin e zakonit t\u00eb martes\u00ebs me para. Nj\u00eb her\u00eb n\u00eb vit t\u00eb gjitha vajzat p\u00ebr martes\u00eb mblidhen n\u00eb nj\u00eb vend t\u00eb caktuar. Nj\u00eb kasnec i ngre vajzat nj\u00eb nga nj\u00eb p\u00ebr t\u2019i v\u00ebn\u00eb n\u00eb shitje. Zakonisht nisin nga vajza m\u00eb t\u00ebrheq\u00ebse. Vajzat blihen nga djemt\u00eb jo p\u00ebr t\u2019u b\u00ebr\u00eb skllave, por p\u00ebr martes\u00eb. P\u00ebr k\u00ebt\u00eb rast Herodoti shkruan: m\u00eb i arsyeshmi p\u00ebr mendimin tim \u00ebsht\u00eb ky zakon q\u00eb vijon, t\u00eb cilin e kan\u00eb, si\u00e7 e kam d\u00ebgjuar, edhe fisi i enet\u00ebve (venet\u00ebve) ilir\u00eb. Duhet t\u00eb shenojm\u00eb me k\u00ebt\u00eb rast se zakoni q\u00eb u jepej pare vajzave, me t\u00eb cilat lidhej martesa, ishte i gjall\u00eb n\u00eb Shqip\u00ebri deri n\u00eb mes t\u00eb shekullit t\u00eb kaluar; sasija e parave, n\u00eb viset shqiptare, b\u00ebhej me marr\u00ebveshje midis pal\u00ebve, dhe quhej arg\u00ebll\u00ebk.<\/p>\n

Nj\u00eb gjurm\u00eb tjet\u00ebr e pranis\u00eb ilire gjendet n\u00eb librin e tet\u00eb t\u00eb vepr\u00ebs, ku lexojm\u00eb k\u00ebto fjal\u00eb: \u201cNga Argosi ishin arratisur n\u00eb tok\u00ebn e Iliris\u00eb tre v\u00ebllez\u00ebr, pasardh\u00ebs t\u00eb Temenit\u2026.Nga Iliria ata kaluan n\u00eb Maqedonin\u00eb e Ep\u00ebrme dhe mbrrit\u00ebn n\u00eb qytetin Lebea, ku u pajtuan kundrejt nj\u00eb pagese, n\u00eb sh\u00ebrbim t\u00eb mbretit.\u201d<\/p>\n

Nd\u00ebrsa n\u00eb librin e n\u00ebnt\u00eb, duke pasur parasysh nj\u00eb vendim t\u00eb nj\u00eb komandanti Persian, Mardonit, q\u00eb synonte t\u00eb b\u00ebnte nj\u00eb sulm, duke qen\u00eb i mb\u00ebshtetur te profecia e nj\u00eb orakulli, Herodoti e komenton ate profeci, duke th\u00ebn\u00eb:
\nPor me sa di un\u00eb, kjo th\u00ebnie e orakullit q\u00eb, sipas fjal\u00ebve t\u00eb Mardonit, kishte t\u00eb b\u00ebnte me persian\u00ebt, u p\u00ebrkiste ilirian\u00ebve dhe ushtris\u00eb s\u00eb enkeleasve dhe jo persian\u00ebve. (f.523)<\/p>\n

P\u00ebr Orakullin e Apolonis\u00eb<\/strong>
\nMjaft\u00eb interes paraqet edhe nj\u00eb rr\u00ebfim i Herodotit, q\u00eb lidhet me nj\u00eb subjek nga qyteti antik t\u00eb Apolonis\u00eb; rr\u00ebfim q\u00eb ka n\u00eb qend\u00ebr bariun Evenis.
\nIshte koha kur ushtria persiane kishte p\u00ebsuar disfat\u00eb n\u00eb Platea dhe po b\u00ebheshin p\u00ebrgatitje p\u00ebr shpedit\u00eb detare n\u00eb Jon. Ushtria helene komandohej nga Leutikidi dhe persian\u00ebt nga Mardoni. Me k\u00ebt\u00eb rast helen\u00ebt b\u00ebn\u00eb flijime n\u00ebn drejimin e parashkuesit Deifon t\u00eb birit t\u00eb Evenisit nga Apolonia.<\/p>\n

Babait t\u00eb k\u00ebtij, Evensit, shkruan Herodoti, i ndodhi nj\u00eb ngjarje, t\u00eb cil\u00ebn po e rr\u00ebfej : N\u00eb Apoloni ka nj\u00eb grigje delesh q\u00eb i \u00ebsht\u00eb p\u00ebrkushtuar Diellit. Dit\u00ebn ajo, grigja, kullot p\u00ebrgjat\u00eb lumit q\u00eb rrjedh nga mali Lakmon p\u00ebrmes territorit t\u00eb Apolonis\u00eb dhe derdhet n\u00eb det pran\u00eb portit t\u00eb Orikut. Nat\u00ebn grigj\u00ebn e ruajn\u00eb burra t\u00eb zgjedhur nga familjet m\u00eb t\u00eb pasura dhe m\u00eb fisnike. Zgjedhin nga nj\u00eb roje p\u00ebr \u00e7do vit. R\u00ebnd\u00ebsia e k\u00ebsaj grigje p\u00ebr njer\u00ebzit e Apolonis\u00eb i detyrohet profecis\u00eb s\u00eb nj\u00eb orakulli . Delet e kalojn\u00eb nat\u00ebn n\u00eb nj\u00eb guv\u00eb q\u00eb \u00ebsht\u00eb disi lasrg qytetit. K\u00ebtu ky Evenisi ishte zgjedhur t\u00eb ruante delet. Po nj\u00eb her\u00eb at\u00eb e kaploi gjumi, tek i ruante dhe ujq\u00ebrit hyn\u00eb n\u00eb guv\u00eb dhe i shqyen rreth 60 dele. Kur u zgjua, ai pa se \u00e7\u2019kish ndodhur, por heshti dhe nuk i tha kurrkujt p\u00ebr k\u00ebt\u00eb, sepse mendonte t\u2019i z\u00ebvend\u00ebsonte me dele t\u00eb tjera q\u00eb do t\u2019i blinte.. Mir\u00ebpo s\u2019ia doli dot ta fshihte nga banor\u00ebt e Apolonis\u00eb.<\/p>\n

Ata e mor\u00ebn vesh dhe p\u00ebrnj\u00ebher\u00ebsh e \u00e7uan para gjyqit dhe e d\u00ebnuan me humbjen e shikimit, sepse kishte fjetur kur duhej t\u00eb ruante delet. Menj\u00ebher\u00eb mbasi e verbuan Evensin, delet e grigj\u00ebs nuk pillnin m\u00eb qingja dhe toka u shterp\u00ebzua dhe nuk jepte m\u00eb fryte. N\u00eb Dodon\u00eb dhe n\u00eb Delfi, kur pyet\u00ebn orakujt p\u00ebr shkakun e k\u00ebsaj fatkeq\u00ebsie, q\u00eb u kishte r\u00ebn\u00eb n\u00eb krye, mor\u00ebn t\u00eb nj\u00ebjt\u00ebn p\u00ebrgjigje: se ishin fajtor\u00eb q\u00eb e kishin d\u00ebnuar pa t\u00eb drejt\u00eb Evensin, rojtarin e grigj\u00ebs s\u00eb shenjt\u00eb, sepse per\u00ebndit\u00eb i kishin d\u00ebrguar vet\u00eb ujq\u00ebrit; dhe ato do t\u00eb vazhdonin t\u00eb hakmerreshin derisa populli i Apolonis\u00eb ta shp\u00ebrblente p\u00ebr t\u00eb keqen q\u00eb i b\u00ebn\u00eb, me \u00e7ka do t\u2019u k\u00ebrkonte dhe do ta caktonte ai vet\u00eb. Kur Apoloniat\u00ebt ta b\u00ebnin k\u00ebt\u00eb, dhe vet\u00eb per\u00ebndit\u00eb do t\u2019i jepnin Evensit nj\u00eb dhurat\u00eb, p\u00ebr t\u00eb cil\u00ebn shum\u00eb njer\u00ebz do ta konsideronin at\u00eb t\u00eb bukur.<\/p>\n

K\u00ebto p\u00ebrgjigje q\u00eb ju dhan\u00eb orakujt, apoloniat\u00ebt i mbajt\u00ebn t\u00eb fshehta dhe ua besuan disa bashk\u00ebqytetar\u00ebve t\u00eb tyre ta kryenin porosin\u00eb e Zotit. K\u00ebta qytetar\u00eb e p\u00ebrmbush\u00ebn porosin\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb: shkuan tek Eveniusi, q\u00eb ishte ulur mbi nj\u00eb bank\u00eb, u ul\u00ebn pran\u00eb tij dhe filluan t\u00eb flisnin me t\u00eb dhe m\u00eb n\u00eb fund, i shpreh\u00ebn keqaerdhjen p\u00ebr fatkeq\u00ebsin\u00eb e tij; pastaj e pyet\u00ebn t\u00eb verb\u00ebrin \u00e7far\u00eb do t\u2019u k\u00ebrkonte apoloniat\u00ebve, sikur ata t\u00eb donin ta d\u00ebmshp\u00ebrblenin p\u00ebr t\u00eb keqen q\u00eb i kishin b\u00ebr\u00eb. Eveniusi, q\u00eb s\u2019kishte d\u00ebgjuar gj\u00eb p\u00ebr orakullin, tha se do t\u00eb ishte i k\u00ebnaqur me disa ngastra toke (dhe p\u00ebrmendi emrat e qytetar\u00ebve q\u00eb e dinte se zot\u00ebronin dy ngastra m\u00eb t\u00eb mira n\u00eb Apoloni) si edhe kishin nj\u00eb sht\u00ebpi, q\u00eb ishte m\u00eb e bukura e qytetit.<\/p>\n

N\u00ebse do t\u2019ia jepnin k\u00ebto, shtoi Evensi, nuk do t\u2019u mbante m\u00eb m\u00ebri dhe do t\u00eb ndihej mjaftuesh\u00ebm i d\u00ebmshp\u00ebrblyer. K\u00ebshtu tha, nd\u00ebrsa miqt\u00eb q\u00eb i ishin ulur prane iu p\u00ebrgjigjen: \u201cMir\u00eb, Evenius! Populli i Apolonis\u00eb do t\u00eb jap\u00eb k\u00ebt\u00eb d\u00ebmshp\u00ebrblim p\u00ebr verbimin t\u00ebnd, p\u00ebr t\u2019iu bindur asaj q\u00eb ia kan\u00eb th\u00ebn\u00eb orakujt\u201d. Kur Eveniusi e d\u00ebgjoi t\u00eb v\u00ebrtet\u00ebn dhe e kuptoi se ia kishin hedhur, u zem\u00ebrua shum\u00eb. Banor\u00ebt e Apolonis\u00eb, sidoqoft\u00eb, ua blen\u00eb pronar\u00ebve tok\u00ebn dhe sht\u00ebpin\u00eb q\u00eb kishte zgjedhur dhe ia dhuruan atij. Pak koh\u00eb m\u00eb pas ai mori dhuntin\u00eb hyjnore t\u00eb profecis\u00eb dhe k\u00ebsisoj u b\u00eb njeri i famsh\u00ebm.(Lib.IX- Parag.94 -f.540)<\/p>\n

Pik\u00ebrisht t\u00eb birin e k\u00ebtij Evenusi, Deifonin, e kishin marr\u00eb me vete korinthasit si parashikues p\u00ebr flot\u00ebn helene. \u2013 Lib. IX- Parag. 95- f.541)<\/p>\n

Duke lexuar k\u00ebt\u00eb rr\u00ebfim t\u00eb Herodotit p\u00ebr bariun e grigjes s\u00eb deleve, q\u00eb i ishin p\u00ebrkushtuar Diellit, kuptojm\u00eb se Apolonia qe b\u00ebr\u00eb nj\u00eb qend\u00ebr e njohur edhe p\u00ebr arsyen, se pran\u00eb saj at\u00ebher\u00eb ndodhej nj\u00eb orakull. Po t\u00eb kemi para sysh faktin se t\u00eb birin e Eveniusit, orakullit t\u00eb Apolonis\u00eb, Deifonin, e marrin Korinthasit si parashikues t\u00eb flot\u00ebs helene n\u00eb betej\u00ebn e tyre kund\u00ebr persian\u00ebve, ky orakull duhej t\u00eb vinte p\u00ebr nga fama, pas atij t\u00eb Delfit dhe Dodon\u00ebs.
\nMe t\u00eb drejt\u00eb historian\u00ebt vendin e k\u00ebtij orakulli e gjejn\u00eb n\u00eb fshatin Frakull; e kan\u00eb k\u00ebt\u00eb ide nisur nga evoluimi fonetik zanores \u201cO\u201d n\u00eb konsonantet buzoro-dh\u00ebmbore \u201cV\u201d dhe pastaj n\u00eb \u201cF\u201d: Orakull, Vrakull, Frakaull.<\/p>\n

Ka dhe historian\u00eb q\u00eb orakullin e Apolonis\u00eb e p\u00ebrfytyrojn\u00eb diku pran\u00eb Nymfeut t\u00eb p\u00ebrflakur, q\u00eb rrinte i ndezur dhe nuk shuhej kurr\u00eb, po digjej me gazin, q\u00eb dilte nga n\u00ebntoka. Aroma e gazit si eter i krijonte, nj\u00eb gjendje kontemplative orakullit, q\u00eb i jepte frym\u00ebzim fantazis\u00eb s\u00eb tij p\u00ebr t\u00eb rr\u00ebfyer parashikimet.<\/p>\n

K\u00ebshtu, nisur nga k\u00ebto dy ide t\u00eb historian\u00ebve q\u00eb e lokalizojn\u00eb orakullin n\u00eb Frakull dhe se pran\u00eb orakiullit supozohet Nymfeu i Apolonis\u00eb, mund t\u00eb b\u00ebjm\u00eb me hamendje konfigurimin e an\u00ebs lindore t\u00eb k\u00ebtij qyteti antik. Dhe p\u00ebr ta plot\u00ebsuar m\u00eb mir\u00eb k\u00ebt\u00eb imazh, le t\u00eb kujtojm\u00eb nj\u00eb fraz\u00eb t\u00eb Herodotit lidhur me grigjen e deleve kushtuar Diellit: \u201c\u2026.grigja kullot p\u00ebr gjat\u00eb lumit q\u00eb rrjedh nga mali Lakmon p\u00ebrmes territorit t\u00eb Apolonis\u00eb dhe derdhet n\u00eb det pran\u00eb portit t\u00eb Orikut\u201d (f. 540).<\/p>\n

Deduksioni i par\u00eb q\u00eb nxjerim nga ky paragraf \u00ebsht\u00eb se lumi (duhet kuptuar lumi Vjosa) nuk ka pas kaluar aq pran\u00eb Apolonis\u00eb, po p\u00ebrmes territorit t\u00eb Apolonis\u00eb, mbase n\u00ebnt\u00eb kilometra larg qytetit, si\u00e7 \u00ebsht\u00eb konkretisht distance midis Pojanit dhe Frakull\u00ebs sot.<\/p>\n

Deduksioni i dyt\u00eb \u00ebsht\u00eb se lumi drejtimin e ka pasur nga lindja drejt jugut p\u00ebr t\u2019u derdhur pastaj n\u00eb per\u00ebndim n\u00eb detin Adriatik. At\u00ebher\u00eb Orakulli i Apolonis\u00eb dhe Nymfeu i saj do t\u00eb gjendeshin n\u00eb t\u00eb djatht\u00eb t\u00eb lumit, n\u00eb hap\u00ebsir\u00ebn midis Frakull\u00ebs dhje Pojanit t\u00eb sot\u00ebm.<\/p>\n

Po i mbyll k\u00ebto shenime rreth librit t\u00eb Herodotit me iden\u00eb se vepra e tij madhore \u00ebsht\u00eb nj\u00eb burim informacioni historik, jo vet\u00ebm p\u00ebr rreth bot\u00ebs s\u00eb gj\u00ebr\u00eb antike, po edhe p\u00ebr lasht\u00ebsin\u00eb e trevave pellazgjiko- ilire, ku jan\u00eb rr\u00ebnj\u00ebt e etnogjenez\u00ebs son\u00eb mbar\u00eb- komb\u00ebtaremb\u00ebtare. Gjith\u00ebsesi, kur mbaron s\u00eb lexuari vepr\u00ebn e Herodotit, kupton dhe optik\u00ebn e tij p\u00ebr pellazg\u00ebt, t\u00eb cil\u00ebt ai i gjen qysh nga koha e civilizimit Kreto-Mikenas e deri tek ndeshja e tyre me Argonaut\u00ebt n\u00eb ishullin e Lemnosit, nga Lufta e Troj\u00ebs, e deri te Lufta Greko-Persiane, nga koha e orakullit t\u00eb Dodon\u00ebs e deri tek orakullli i Apolonis\u00eb.<\/p>\n

Dhe nd\u00ebrkaq, m\u00eb s\u00eb fundi, duhet theksuar se n\u00eb shekujt q\u00eb erdh\u00ebn pas Herodotit, t\u00eb tjer\u00eb historian\u00eb do t\u00eb sillnin vlera t\u00eb reja me veprat e tyre, \u201cq\u00eb do ta b\u00ebnin historin\u00eb nj\u00eb m\u00ebsuese t\u00eb v\u00ebrtet\u00eb t\u00eb jet\u00ebs, po Herodoti, q\u00eb hodhi hapin e par\u00eb serioz dhe t\u00eb dinjitetsh\u00ebm n\u00eb k\u00ebt\u00eb rrug\u00eb, do t\u00eb meritoj\u00eb p\u00ebrjet\u00ebsisht epitetin \u201cbabai i historis\u00eb, si\u00e7 e ka cil\u00ebsuar me t\u00eb drejt\u00eb Ciceroni\u201d<\/p>\n

Bibliografi<\/strong>
\nAristidh Kola, Arvanitasit dhe prejardhja e grek\u00ebve, sht\u00ebpia bot. 55,Tiran\u00eb, 2007
\nDhimit\u00ebr Pilika, Pellazg\u00ebt origjina jon\u00eb e mohuar, Botimet Enciklop,Tiran\u00eb, 2005.
\nHerodoti, Historit\u00eb, Botimet IDK, Tiran\u00eb, 2010.
\nMuzafer Korkuti, Arti shk\u00ebmbor n\u00eb Shqip\u00ebri,Tiran\u00eb, 2008.
\nNermin Vlora Falaschi, Prona gjuh\u00ebsore dhe genetike, Toena, 1997.
\nNermin Vlora Falaschi, L\u2019Etrusco Lingua Viva, Bardi Editori \u2013 Roma, 1989.
\nNuveau Petite Larouse, Pris, 1950.
\nRevista Iliria-I , 1983
\nRobber d\u2019Angely, Enigma, Toena,Tirana, 1998
\nShaban Demiraj, Epiri, Pellazgh\u00ebt, Etrusk\u00ebt dhe Shqiptar\u00ebt, Infbotues, 2008.<\/p><\/blockquote>\n

\n

Massachusetts
\n15 Dhjetor 2017<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Aristotel Mici Esse Rr\u00ebfimet e para Ideja p\u00ebr t\u00eb shkruar k\u00ebto radh\u00eb n\u00eb form\u00ebn e meditimeve rreth lasht\u00ebsis\u00eb pellazgjiko-ilire, dhe etnogjenez\u00ebs son\u00eb t\u00eb her\u00ebshme, m\u00eb lindi duke lexuar librin madhor t\u00eb Herodotit, t\u00eb cilin tashm\u00eb e kemi t\u00eb p\u00ebrkthyer n\u00eb shqip nga mathematikani i njohur, Prof. Aleko Minga. Vepra e Herodotit \u201cHistorit\u00eb\u201d ka si bosht […]<\/p>\n","protected":false},"author":1,"featured_media":16498,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13,4,8],"tags":[],"class_list":["post-27032","post","type-post","status-publish","format-standard","has-post-thumbnail","category-ese","category-histori","category-letersi"],"yoast_head":"\nPellazg\u00ebt n\u00eb Optik\u00ebn e Herodotit - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/pellazget-ne-optiken-e-herodotit\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pellazg\u00ebt n\u00eb Optik\u00ebn e Herodotit - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Aristotel Mici Esse Rr\u00ebfimet e para Ideja p\u00ebr t\u00eb shkruar k\u00ebto radh\u00eb n\u00eb form\u00ebn e meditimeve rreth lasht\u00ebsis\u00eb pellazgjiko-ilire, dhe etnogjenez\u00ebs son\u00eb t\u00eb her\u00ebshme, m\u00eb lindi duke lexuar librin madhor t\u00eb Herodotit, t\u00eb cilin tashm\u00eb e kemi t\u00eb p\u00ebrkthyer n\u00eb shqip nga mathematikani i njohur, Prof. Aleko Minga. 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