Jul Orthodox monasteries in Kosova are Albanian heritage

[Illirico]

Since 1844 when the chauvinistic Serbian platform called ‘Nacertanja’, has been introduced on the first place, until now and the notorious Serbian propaganda has continuously aimed the repudiation of the Albanian autochthony in Kosova and Macedonia. That is all been done with the sole purpose, to legitimize their invasion plans on Albanian lands. It is exactly within this total propagandistic war where the modern Serbian’s myths emerge on, claiming that Kosova is the cradle of the Serbians and their culture.

The Serbian propaganda having no arguments at all on its side to oppose the Illyrian identity of the Albanian people (regarded from many as the oldest people in Balkans), has started the offensive against Medieval History of the Albanians, aiming the diabolic purpose to fade and possibly interrupt the Albanian historical continuation from Antiquity to Medieval Times.

http://upload.wikimedia.org/wikipedia/commons/thumb/1/1c/EthnicAlbania1911.jpg/220px-EthnicAlbania1911.jpg
FIG.2 As we can see from the above map, the region which Serbian nationalist calls as ‘Old Serbia’ is inhabited massively by the Albanians. The Albanian compact regions start from Nish in north and reach at Veles in south. (Distribution of Races in the Balkan Peninsula and Asia Minor 1910. Source: The Historical Atlas by William R. Shepherd, 1923).

Serbian propaganda and politics try to create the myth of how Kosovo has never been Albanian, but Serbian, even though is known publicly that Slavs append to the migration that occurred later in 7’th century AD to invade Illyrian lands and people. However, Illyrian-Thracian people even though their territory narrowed, they still survived in Albanian lands today:
“Very much later there came the waves of Slavs and drove the Albanians, who were scattered all over the Balkan Peninsula, to the western part of modern European Turkey, where they live now” (1).

From 19’th century onwards all academic circles have accepted that Albanians are the oldest people in Europe – direct sequential of Pelasgians (Illyrians, Thracians, Macedonians and Epirots):

“The Albanians are perhaps the oldest race in southeastern Europe and the people of today are quite possibly descendants of the so-called Pelasgi, the early inhabitants of Greece and neighboring countries” (2).

A meaningful summary of the millennium odyssey of Albanians gives it so thorough Bernard Newman:

“Albania is the youngest country of the Balkans, but its people are the oldest. They are probably the descendants of the ancient Thracians and Illyrians; their language, despite infusions of words from neighboring races, is quite unlike any other Balkan tongue. At one time they occupied the whole of the Southern Balkans, and were a vigorous and dynamic people: Alexander the Great is claimed to have been of Albanian origin. Gradually they were encompassed in their present home, much as the Basques were crowded into their Biscayan corner, by the tribes surging from the east; or as the remnants of the British tribes were pushed westwards into the mountains of Wales” (3).

Serb propaganda tries to present the medieval Kosovo with Serb majority relying on Orthodox churches and monasteries throughout Kosovo by featuring them as products of Serbian culture. This myth so used from politicians in Belgrade has and is being served to Europe and West to convince them that Kosovo is Serbian. In the following article we will present a thorough summary based mainly on western literature in proving the Albanian character of these Orthodox monuments. In light of these incontrovertible facts, we will prove how fragile is Serbian propaganda – to its myth promoted by Russia apparently made for political purposes.

http://sphotos.ak.fbcdn.net/hphotos-ak-snc3/hs353.snc3/29241_124770227556346_100000701088254_166935_27682 40_n.jpg
Fig. 3. Serbian military hordes conquering Kosova

Serb propaganda has spread the myth of how the Albanians in Kosovo have come since 1690 with the help of the Ottoman Empire. For this, Serbian nationalism has invented the so-called ‘great exodus of Serbs’. What does the historical evidence say for this claim? Were there really great ethnic-cleansing of Serbs and the start of Albanian colonization?

In the historical period for which we are speaking for now on, the Albanians continued to constitute the majority population in Kosovo. It is important to point out that in late 17’th century Kosova has not been consider as part of Serbia. Furthermore, the renowned historian J. Serb Dusan Popović writes:

‘We should point out the fact that Serbia, which at the time of the Austrian rule (1683-1690) comprised proximately the territory of later Serbia of Miloš (1830), had around 70.000 Serbs, thus we can get a clear picture about the number of the people who had moved in 1699, and to what extent that movement could have diminished the population of Old Serbia, Metohia, Kosova and Shumadia!. (4)

Based on the account of this nationalist Serb historian, we conclude as following:

• that by the end of 17th century, ‘Serbia covered approximately the territory of Serbia at the time of Miloš (1830);

• that by the end of 17th century Kosova and Dukagjini were not considered as territories of Serbia;

• that objectively viewed, its impossible to have moved over 10,000 inhabitants from the territory of Kosova, whereas at that time, as the current newspapers of Vienna acknowledged, about 20.000 to 30.000 inhabitants had moved from the whole territory of the Balkans, who by their ethnic belonging were Orthodox Albanians, Vlachs, Bosnians, etc. It should be pointed out that the people who moved from Kosova and Dukagjin at that time were not Serbs, but Orthodox and Catholic Albanians and Vlachs, because there were no Serbs in Kosova and Dukagjin at that time, from the point of view of nationality and ethnicity.

The well-known Serbian historian Jovan Tomić, who was a good expert on Serbian, Austrian and Venetian matters, in 1913 concluded as following:

“This movement of population […] which is known in the history of the Serbian population by the name ‘the great movement of the Serbian people to Hungary”, headed by patriarch Arsenije III Çarnojeviq, has been dominated by a wrong thought which has been repeated from one book to another [….]. Open any history of the Serbian population, you will find everywhere that notably the movement of Serbian population occurred mostly in Serbian regions – the areas of Prizren, Gjakova and Peja and that those regions were almost completely destroyed then. This is a mistake that has to be corrected once and for ever. The fact presented in that way does not indicate the truth. It is a wrong illusion which has not been studied sufficiently, but has managed to last up to now. The source of that mistake lies in the written chronicles of Orthodox clergymen […]. Then, other records, contemporary events prove that many Serbs from those areas, after the rude behavior of the Duke of Holstein, left the imperial army together with Catholic Albanians and passed to the Turkish side before Turks crushed Austrians. And those Serbs had no need to get away before the Turkish military, nor could they go under Austrian protection {…}. Furthermore, the patriarch himself with his suit could hardly manage to get away because Turkish military units arrived quickly after the Austrian army left, so that one cannot speak of a massive population movement”. (5)

http://i392.photobucket.com/albums/pp6/SerbianCulture/Paja%20Jovanovic/seoba.jpg
Fig. 4. This picture gives a scene of refugee waves from the so-called ‘Seoba Srba’ (or the Great Serb Migration). It has been painted by the famous Serbian painter, Paja Jovanović. In the first plan can easily be seen at least six Albanians, whose white dress is evident. This important detail refute the blatant myth that all of deported persons were Serbs. Actually, Patriarch Arsenije III Čarnojević headed his flock, which consist mainly of Orthodox native Albanians from Montenegro, Sandjak and Western Kosova.

In addition with this, it should be emphasized that some researchers (for example Frederick Anscombe) maintain that the migrations never took place (or never in such a large scale), and describe the events as a “myth” created to lay claim to the territory of Kosovo in the 19th century:

“The Ottoman records, the only significant indigenous source available, make no mention either of large-scale Serbian revolt in Kosovo or to an early case of ethnic cleansing by the Ottomans that led to a mass migration by Serbs and the subsequent relocation of Albanians to displace them. Far from being in turmoil in 1689–90, Kosovo was calmer than the surrounding areas. The Ottomans did try to move population groups in some of them, but had no need to do so in Kosovo itself. The “great migration”, like the events of the battle of Kosovo Polje, is the stuff of legend rather than history“. (6)

Whatever the number of expatriates has been during the Austro-Turkish war, remains an undeniable fact that most expelled were Albanians, Vlachs and to some extent some Serbs. Even in Catholic Encyclopedia, although with some flaws, it still admits to have been the Albanians who were mostly expelled from their lands:

“When, in 1690, the Emperor Leopold I issued a proclamation declaring that he would protect the religion and the political rights of all Slavonic peoples on the Balkan peninsula, and called upon them to rise against the Turks, about 36,000 Servian and Albanian families, led by their patriarch, emigrated from Servia. After Leopold had given them the desired guarantees they crossed the Save and settled in Slavonia, in Syrmia, and in some of the Hungarian cities, where their descendants now form a considerable portion of the population” (7).

The most illustrative facts corresponding these expelling of Albanians is also offered by the Hungarian researchers themselves, which throw light on a number of Albanian settlements on the banks of the Danube or in different places of Hungary. Although today many of these Albanians are assimilated, their existence proves the opposite of the claims that Serb nationalist historians try to sell. The Albanians of Kosova, regardless of whether they were Catholic, Orthodox or Muslim they took part actively in the Austrian imperial troops against the Ottomans. Thanks to Albanians, the Austrian Army managed to arrive in Skopje. In his appeal to the peoples of the Balkans, the Austrian Emperor Leopold I ranked the Albanians first. Even the Albanian Archbishop of Skopje, Pjetër Bogdani gave unsparing support to the insurgency’s major anti-Ottoman:

“He contributed a force of 6000 Albanian soldiers to the Austrian army, which had arrived in Prishtina, and accompanied it to capture Prizren” (8).

Austrian sources witness that Piccolomini (a renowned Austrian commander) was greeted in Prizren by 6.000 Albanians and among them there were those who had been with the Ottoman Empire by then, but on that occasion they took their oath for fidelity to the Austrian emperor. Piccolomini was received in Prizren, the capital of Albania (zu Prizren, der Haupstatt in Albanien) by the patriarch of Kelmends. In the sources of Vatican, it is said among other things, that ‘the Archbishop Pjeter Bogdani followed with joy and progress of the imperial military towards Shkup. His grandson, the monk Gjon Bogdani, said that Archbishop[ Pjeter had gone personally to welcome General Picolomini and made him company to his birthplace, Prizren. An anonymous of the time says that the Archbishop [Pjeter Bogdani) brought 6.000 Albanians to General Piccolomini so that the army of General increased to 20,000 Albanians that rose in a rebellion: from Prishtina 5.000 Albanians, from Peja 3.000 Albanians, from Klina and Drenica 6.000 Albanians, from Prizren 6000 – 8000 Albanians, etc. The Jesuit Wagner mentions that ‘patriarch Clementinorum’, i.e Archbishop Pjeter Bogdani made an agreement with General Piccolomini concerning the contribution that Albanians would give them.

Edwin Jacques, a connoisseur of Albanians Christianity throws light on the causes of the Kosova Albanians, either for the expulsion or were forced to cooperate with the Turks. According to him, Peace Treaty between the Habsburg and the Ottoman Empire left Albanians in a very awkward position:

“The Turks met with serious defeat at Vienna in 1683, and the overthrow of Turkish role in Hungary followed. This was the turning point in Turkish imperial fortunes. The Venetians saw their opportunity. They declared war in 1684, capturing Albanian Preveza and undertaking the conquest of Greece. Orthodox and Catholic Albanians alike followed sympathetically the advance of the Venetian armies down the Balkan Peninsula under General Piccolomini. When the army reached the region of Kosova the Christians at once took up arms against the Turks. On the death of Piccolomini, however, his successor, the Duke of Holstein, acted altogether differently toward his allies. When he tried to disarm the Albanian countryside the people turned against him. He retaliated by burning their villages, and the alienation was complete. When the Austrians later made peace with Turkey they failed to include any favorable stipulations for their Albanian allies, who once again were exposed to the merciless revenge of the Turks” (9).

Given these undeniable historical facts, it appears that there is some “exodus” at 1690, but not the Serbian – as fake Serbian propaganda claims – but Albanian. Albanians, as proved by a number of Western sources, carried the heavy burden of uprisings - Albanians were one of the main allies of Austrian offensives in Balkans against the Ottoman Empire.

Nationalistic politicians and priests in Serbia show off how the whole Kosovo Orthodox heritage is cultural property of the Serb people! But how true is this?

According to Serbian historiography, the Serbian dynasty of Nemanjići invaded Kosova in the the 12th century, and thus the Serbian rulers of this dynasty have allegedly built Serbian churches and monasteries in Kosova. Because of this alleged reason they belong to them. The question is what do historic facts say?

An Anonymous letter about Albanian origin of dynasty Stephan Nemany

According to an old Greek tradition and the annotations at the Hilendar, the Nemanjici dynasty (of Nemanya), which ruled the medieval state of Kosova, was of Albanian origin and belonged to the NIMANI (Nimanaj, Nemanaj) tribe. The Nimanis were originally Catholic, i.e they belonged to the Albanian Church, who switched to Orthodoxy later (14th century). Finally, when the Ottomans came, they accepted Islam.

1. The Greek administration has registred Niman-Neman = Nemanje as “Νημανη”. This is what figures out in the Hilendar. The Greek letter “η” can be read in two ways. In the old etacist-pronunciation “η” is pronounced as “e”, and the later in the itacistic – ‘η’ is pronounced as “I”. The NIMANI tribe was written as “Νημανη”, whereas Stephen Nemanya as “Στεφαν Νημανη” = Stephen Nimani. At the Hilendar, Stephen Nemanya was signed as ‘Στεφαν Νημανη” (Stefan Nimani). Later on, the itacistic variant ‘NIMANI’ was adapted in Albanian which formerly was pronounced as ‘NEMANE’. With the Slavicization of the name Nemane in the late Middle Ages the variant Nemanya was adopted. This is what regards the origin of the name Nemanj (iqi). The suffix –“ići” is obiviously a Slavic suffix for family names. Similarly, in the pre-war Yugoslavia, they attached to our family names Slavic suffixes: -“ići”, -“vići”, -“ski”, -“ov”, etc.

2. The Nemanya dynasty ruled according to the Albanian customary law until 1354, when Emperor Dushan passed his Code, which was full of Albanian customary law relics. The aim of the Code was to limit the use of old Albanian customary law and to regulate the legislation and the juridical life according to the Byzantine example. However, with the collapse of the state of Nemanjići (Nemanya) in 1389, the population returned to their customs which have been preserved among Albanians and the native Schismatics (Orthodox) in Kosova and Dukagjini plain up to nowadays. Nimanaj (Nemanajt – Nemanići) were the first cousins of the Albanian prince Dimiter (Demetrius principe Arbanensis), who is thought to have established the Dukagjini dynasty in the environs of Peja. This is a second proof showing that Nemanjći were of Albanian origin.

3. At the time of Nemanjić dynasty, jurisprudence was organized in the same way as it was organized among Albanians in the Dukagjini plain up to recent times – by the council of dignitaries (Alb. “pleqnia”). This is the third proof showing that the Nemanya, Nemanjići dynasty had organized their jurisprudence according to the Albanian example.

4. At the beginning, Nemanya was not a ‘great zupan’ (a head of the tribal state), but was called a ‘great dorëzan’ (a great guarantor) and later, influenced by the Greeks and the Slavs, he received the title ‘great zupat’. As a ‘great dorëzan’, he had his own cavalry and people, who were his nights and nobles and ruled through them. This is the fourth proof of Nemanya’s (Nemani, Nimani) Albanian method of ruling in the mediaeval Rascia. Moreover, Demitri, the prince of Albanians (Demetrius princips Arbanensis), who came originally from an aristocrat Albanian family, and as mentioned earlier, was Nemanya’s cousin, after the fall of Byzantine Empire (1204), had given a pledge to Ragusa municipality that he would live in peace with Ragusians, and that Ragusians could come freely to his country without paying any taxes. This oath taking was given by his men, who had Albanian names and titles, such as ‘stephanus’, ‘sundia’ (Alb. ‘sundues’ ruler), etc. (10)

http://upload.wikimedia.org/wikipedia/commons/c/ce/Simeon_Ljeviska.jpg
Fig. 5. Saint Symeon (Stefan Nemanja), fresco from an orthodox church in Prizren (1307—1309). The tribe of Nemanja were close cousins of the Albanian prince Dimiter (Demetrius principe Arbanensis), who is thought to have established the Dukagjini dynasty in the evirons of Peja. Nemanja was born around the year 1113 AD in Ribnica, Zeta, in the vicinity of present day Podgorica, capital of Montenegro. At the Medieval period, Zeta principality was inhabited mostly by native Albanians who retained their old Illyrian identity. This cast some light on narrow relations of Zeta and the rest of Albania: during all the time, Zeta was closely related with Northern Albania and for some period was even incorporated into Albania.

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[Illirico]

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The Ottoman sources about Albanian origin of population of Deçani, Lloqani and Carabreg (1617)

The Sublime Porte (the Ottoman Governemnt) through its acts had solved all social, economic, political, cultural and religious affairs of Deçani Monastery and of its officials; had appointed prestigious Albanians as voivodes (guardians and protectors) of the Monastery, had appointed Albanians to work in the property of the Monastery, etc. In the Ottoman defters of 15th and 16th century, Albanians were also registered by their national names: Arbanas, Alban and Arnavud. In the Kosova plain, for instance, Albanians, among others, are also mentioned by the family name Arbanas (1455): Radica Arbanas, Gerdash Arbanas, Rasku Arbanas, Petru Arbanas, Bogdan Arbanas,, Todor Arbanas, Branislav Arbanas, Radihna Arbanas, Radac Arbanas, Mihail Arbanas, Nikolla Arbanas, Dimitrij Arbanas, Branki Arbanas, Milosh Arbanas, Kin Arbanas, Andrij Arbanas, Marku Arbanas, Vikoslav Arbanas, Vladko Arbanas, Danko Arbanas, Radi Arbanas, Gjon Arbanas, etc.

In the Dukagjini plain, however, Albanians are mentioned with the family names Arbanas (1485): Nikola Arbanas (inhabitant from Peja and from the village of Rudnik too), Drag Arbanas (inhabitant of Prizren), Nenad Arbanas, Miha Arbanas (inhabitants of Peja district). (11)

http://img125.imageshack.us/img125/625/decaniga7pc3.jpg
Fig.6. Original photo from Monastery of Deçan. A group of Albanians standing in front of monastery, which was considered as their own spiritual temple.

These data are clear evidence of majority onomastic Albanian in Kosovo during the late middle Ages. All tests indicate that there has been no massive arrival of Albanians to modify this ethnic structure of Kosovo. Consequently, all Orthodox churches and monasteries were either built or used by Christian Albanians. Solid evidence about the Albanian presence at the Deçan Monastery is in abundance. Edith Durham notes that:

“Stefan Urosh III, when founding the monastery at Dechani, gives it in 1330 many “villages and katuns of Vlahs and Albanians between the Lim and White Drin …” (12).

Christian Albanians have always considered Orthodox temples like theirs. Throughout time they have used them as places of prayer. Serbian propaganda often describes Albanians as destructive to churches and monasteries, while the truth is quite different. Albanians were precisely those who retained their Christian legacy at all times.

http://img811.imageshack.us/img811/9109/avdilj.jpg
Fig. 7. Avdil the Old from Llaushë (the Albanian region of Drenicë) was a well-known guard of Monastery of Deviç.

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Fig. 8. A frescoe with Albanian components.

This is illustrated even the fact that the High Porte itself, but also the clergy of the Orthodox churches and monasteries had entrusted the security of temples to Albanians who had faithfully preserved them:

“Kosovo Albanians did not always hate the Church of the Serbs. Well into the nineteenth century, when both peoples lived under Ottoman rule, the mainly Muslim Albanians revered several Serbian shrines. The Albanian clans surrounding Dećani monastery, in the far west, famously guarded the building for generations. Other churches had a similar following among both Muslims and Christians as places where women could be healed and ensure a successful childbirth” (13).


Albanians considered it an honor to preserve their monasteries and churches:

“At Peć, as at nearby Dećani and elsewhere, the Albanian tribesmen agreed to consider it an honor to guard the Christian holy places, and to appoint one of their number as the “chieftain” (vojvoda, which also means “Duke”)… Ramë Nikçi is the latest in this long line of Albanian Muslim vojvodë of the Serbian Orthodox Patriarchate” (14).

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Fig. 9. Ramë Kapllan Nikçi, 12 years old, serving as armed guard in Church of Pejë.

In a number of other important Orthodox monasteries in Kosova (Deçan, Deviç and the patrarchate of Peja) protection was formalized in the institution of the so-called manastirske vojvode (Serbian) or vojvodat e kishës (Albanian), i.e. monastery ‘dukes’ or guards. They were provided by powerful Muslim Albanian clans who posted one of their members in the monastery to guard it against outside attacks, and in return they received payments or certain privileges. This has probably saved these sanctuaries from destruction, especially in times of war and upheaval.

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Fig. 10. Bekë Zhuji from Rugovë, an another guard or ‘vojvod’ of Patriarchat of Pejë

Sometimes these guards also provided pilgrims who traveled to the shrine with protection against bandits. The main study of this phenomenon was done by the Albanian ethnologist Mark Krasniqi (Krasniqi 1958). In the patriarchate of Peja relations with the monastery vojvoda were broken off in the beginning of the 1980s, whereas in Deçan this institution continued to exist until 1991, when the Albanian guard resigned for political reasons (Djurićić 1994: 690-1) (15).

http://i45.servimg.com/u/f45/13/95/49/70/2hdy3r10.jpg
Fig.12. This original photo showing some members of Council of Church of Peja. Although many of surnames sound Slavic because of their endings, they are in fact, Albanian. If we drop the suffixes, we get a clear picture: Blakić > Blakaj; Lukić > Lukaj, Vulić > Vulaj. Four of them wore the traditional white cap of Albanians.

Not only Christian Albanians but also the Muslim has always turned to the churches and monasteries as places where they found solutions to their everyday concerns.

http://img19.imageshack.us/img19/856/zujveseli.jpg
Fig. 12. Zhujë Veseli, an Albanian vojvod from Rugovë, guarding the Patriarchate of Pejë.

According to researchers Gerlachlus Duijzings gives a clear picture of how the Albanians until later did pilgrimage in their Orthodox churches. Therefore we give a full passage from the chapter: ‘Zoćiste: the end of a ‘mixed’ pilgrimage’ of Duijzings :

“In July 1991 I went to visit another shrine in Zoçishtë, a small Serb-Albanian village some 4 km. south-east of Orahovec. Just outside the village, on a hilltop, is a medieval Serbian Orthodox monastery (fourteenth –century or earlier), a shrine which has the reputation of being particularly helpful in cases of eye disease and mental and psychosomatic disorders. The church is called Sveti Vraçi (the Holy Healers) after its patron saints Kuzman and Damnjan. The church is (like Graçanica) situated in the middle of the porta, but (unlike it) consists only of a low and very sober single-asiled building. I wanted to visit this shrine because, until the late 1980’s, many Muslim Albanians from Zoçishtë as well as from nearby Orahovac would go to the Zoçishtë monastery to join the festivities accompanying the sabor, which takes place every year on July 14. The story goes that before the Albanian protests of 1989, which were violently suppressed in Orahovac, Albanian pilgrims were even more numerous here than Serbs, and in a more distant past local Albanians had once joined with the Serb inhabitants of the village in helping the priest defend himself against external Albanian attackers (Kostiç 1928: 55-6). However, as a result of the tense political situation, Albanians have recently stopped visiting the monastery and the growing distrust between Albanians and Serbs brought this ‘mixed’ pilgrimage to an end” (16).

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Fig. 13. Salih Rrusta, an old vojvodë of Monastery of Deçan

http://img97.imageshack.us/img97/4624/aliljani.jpg
Fig. 14. Ali Lljani, a vojvod from the family of Salih Rrusta.

While unfolding authentic pictures of Orthodox monasteries of Pejë and Deçan can be observed the presence of Albanians everywhere, even church council. Monastery of Pejë consisted of Orthodox Albanians.

http://www.kosovo.net/od1.jpg
Fig. 15. A crowd of Albanians in the environments of monastery of Peja.

Also, the church frescoes and icons can be observed clearly in these monasteries typical elements of Albanian clothing especially ‘Plis’ (the traditional skull-cap of Albanians). This is a clear indicator of the Albanian Orthodox believers belonging to these monuments.

http://img412.imageshack.us/img412/949/savajy4rz3.jpg
Fig. 16. Overleaf the cadaver of Archbishop Sava (1174-1234) are Albanians who bore white ‘Plis’ (Brimless cap)

http://img42.imageshack.us/img42/4743/muhametljani.jpg
Fig. 17. Muhamet Ljani, a vojvodë from the family of Salih Rrusta.

Nadžija Gajić-Sikirić in her book “Memories from Bosnia” ‘during its trip through western Kosovo notes:

“We stopped in Prizren, spent the night in Dečani, and visited the famous Dečani Monastery. It was interesting to see many women entering the church dressed in the Albanian national costumes, in the female shalwars. I am not sure if they were Muslims, but I thought that Serb and Montenegro women did not have such costumes. Maybe they were the Orthodox Albanian women, although I thought that Albanians were mostly of Muslims and Catholic religion” (17).

http://www.kosovo.net/od3.jpg
Fig. 18. The monastery of Peja. Usual meeting of Albanians.



Completing the summary of this well-informed of neutral resources hoping that western democratic world will be aware of the danger that the Serb propaganda which has spread ignorance, irrationality and falsehood. The democratic world must recognize the truth. It should not allow to outrage history and civilization of the Albanians as the oldest people in Europe. The future cannot be built on foundations of lies spread by Serbian politics and churches propaganda. Even the renowned Serbian propagandist, Dobrica Cosic has recognized that:

“A lie, trait of our patriotism… We lie to deceive ourselves, to console others, we lie for mercy, we lie to fight fear, to encourage ourselves, to hide our and somebody else’s misery. We lie for love and honesty. We lie because of freedom. Lying is a trait of our patriotism and the proof of our innate intelligence. We lie creatively, imaginatively and inventively. “Deobe” (Divisions) 1961. Volume I, page 135″.

Let Serbs delude themselves in any way: creative, imaginative or inventor. But let this be in their fictional literature. So the democratic world to be aware of sick Serbian fiction fixation!


Footnotes

(1) Royal Gould Wilder, The Missionary review of the world: Volume 34, (C.S. Robinson & co., printers, 1911 ) p. 849
(2) Henry Rushton Fairclough, Warming both hands (Stanford university press, 1941), p. 366
(3) Bernard Newman, Balkan background (the Macmillan company, 1945), p. 231
(4) Skënder Rizaj, The Falsifications of Serbian Historiography (Prishtinë, 2006), p. 92
(5) Rizaj, pp. 84-85
(6) Frederick F. Anscombe, The Ottoman empire in recent international politics – II: the case of Kosovo (The International History Review 28), p. 792
(7) Charles George Herbermannm, The Catholic encyclopedia (Encyclopedia Press, 1913), p. 733
(8) Robert Elsie, Historical dictionary of Kosova (Scarecrow Press, Inc. 2004), p. 28
(9) Edwin E. Jacques, The Albanians: an ethnic history from prehistoric times to the present (McFarland, 1995), p. 245
(10) Rizaj, pp. 81-82
(11) Rizaj, p. 84
(12) Mary Edith Durham, Some tribal origins, laws and customs of the Balkans (George Allen & Unwin, 1928), p.
(13) Marcus Tanner, The tablet, (Tablet Pub. Co., 2004), p. 8
(14) Reports service, Volumes 12-15 (American Universities Field Staff, 1965), p. 18
(15) Gerlachlus Duijzings, Religion and the politics of identity in Kosovo (C. Hurst & Co. Publishers, 2000), p. 72
(16) Duijzings, pp. 71-73
(17) Nadžija Gajić-Sikirić, Memories from Bosnia (Lulu.com, 2009), p. 165

[Minesweeper]

In your dreams Albos... :D

[Rron]

In your dreams Albos... :D

That is reality , you are those who are dreaming.


Footnotes
(1) Royal Gould Wilder, The Missionary review of the world: Volume 34, (C.S. Robinson & co., printers, 1911 ) p. 849
(2) Henry Rushton Fairclough, Warming both hands (Stanford university press, 1941), p. 366
(3) Bernard Newman, Balkan background (the Macmillan company, 1945), p. 231
(4) Skënder Rizaj, The Falsifications of Serbian Historiography (Prishtinë, 2006), p. 92
(5) Rizaj, pp. 84-85
(6) Frederick F. Anscombe, The Ottoman empire in recent international politics – II: the case of Kosovo (The International History Review 28), p. 792
(7) Charles George Herbermannm, The Catholic encyclopedia (Encyclopedia Press, 1913), p. 733
(8) Robert Elsie, Historical dictionary of Kosova (Scarecrow Press, Inc. 2004), p. 28
(9) Edwin E. Jacques, The Albanians: an ethnic history from prehistoric times to the present (McFarland, 1995), p. 245
(10) Rizaj, pp. 81-82
(11) Rizaj, p. 84
(12) Mary Edith Durham, Some tribal origins, laws and customs of the Balkans (George Allen & Unwin, 1928), p.
(13) Marcus Tanner, The tablet, (Tablet Pub. Co., 2004), p. 8
(14) Reports service, Volumes 12-15 (American Universities Field Staff, 1965), p. 18
(15) Gerlachlus Duijzings, Religion and the politics of identity in Kosovo (C. Hurst & Co. Publishers, 2000), p. 72
(16) Duijzings, pp. 71-73
(17) Nadžija Gajić-Sikirić, Memories from Bosnia (Lulu.com, 2009), p. 165

[Minesweeper]

That is reality , you are those who are dreaming.


Footnotes
(1) Royal Gould Wilder, The Missionary review of the world: Volume 34, (C.S. Robinson & co., printers, 1911 ) p. 849
(2) Henry Rushton Fairclough, Warming both hands (Stanford university press, 1941), p. 366
(3) Bernard Newman, Balkan background (the Macmillan company, 1945), p. 231
(4) Skënder Rizaj, The Falsifications of Serbian Historiography (Prishtinë, 2006), p. 92
(5) Rizaj, pp. 84-85
(6) Frederick F. Anscombe, The Ottoman empire in recent international politics – II: the case of Kosovo (The International History Review 28), p. 792
(7) Charles George Herbermannm, The Catholic encyclopedia (Encyclopedia Press, 1913), p. 733
(8) Robert Elsie, Historical dictionary of Kosova (Scarecrow Press, Inc. 2004), p. 28
(9) Edwin E. Jacques, The Albanians: an ethnic history from prehistoric times to the present (McFarland, 1995), p. 245
(10) Rizaj, pp. 81-82
(11) Rizaj, p. 84
(12) Mary Edith Durham, Some tribal origins, laws and customs of the Balkans (George Allen & Unwin, 1928), p.
(13) Marcus Tanner, The tablet, (Tablet Pub. Co., 2004), p. 8
(14) Reports service, Volumes 12-15 (American Universities Field Staff, 1965), p. 18
(15) Gerlachlus Duijzings, Religion and the politics of identity in Kosovo (C. Hurst & Co. Publishers, 2000), p. 72
(16) Duijzings, pp. 71-73
(17) Nadžija Gajić-Sikirić, Memories from Bosnia (Lulu.com, 2009), p. 165

Where are Albanians before Turks in Kosovo? There were few percents in Metohija only. Albanians are gaining majority in late 16. century. :coffee:

So the conclusion is that your story is hilarious.

[Ushtari]

Where are Albanians before Turks in Kosovo? There were few percents in Metohija only. Albanians are gaining majority in late 16. century. :coffee:

So the conclusion is that your story is hilarious.
dats because that census was based on religion and second, many Albanians lived isolated around teh mountains at that time as well and were therefor not counted.

[hajduk]

Love these albo-serbian wars. Gonna grab a beer,sit back and enjoy

[Unurautare]

"Jul Orthodox monasteries in Kosova are Albanian heritage" I don't have time to read all that's written but some of the Muslim Albanians here didn't say a peep about Orthodox Albanians when I confronted them on some "issues"(although I mentioned them and their contributions in Romania in a past thread),they probably regard them as non-ethnic\"not true" Albanians - my point is to ask what do you think about this? are Christians in Albania regarded as "different people"? (my guess is yes).

[Minesweeper]

dats because that census was based on religion and second, many Albanians lived isolated around teh mountains at that time as well and were therefor not counted.

Ushtari, who cares where Albanians lived then! You haven't lived in Kosovo( only small number in Metohija). That's the essence. Albanians started to settle Kosovo in 16 century and finaly took over majority after Great migrations. It is very possible that some christian Albanians participated in Great migrations and what about it?:confused:

Serbs left Kosovo, you cаme down! Over and out!

[Ushtari]

"Jul Orthodox monasteries in Kosova are Albanian heritage" I don't have time to read all that's written but some of the Muslim Albanians here didn't say a peep about Orthodox Albanians when I confronted them on some "issues"(although I mentioned them and their contributions in Romania in a past thread),they probably regard them as non-ethnic\"not true" Albanians - my point is to ask what do you think about this? are Christians in Albania regarded as "different people"? (my guess is yes).
obviously not, otherwise we would be separated in different ethnicities, just like jugoslavs.

We consider eachother as brothers, and thats evident in teh fact dat there has never been any internal conflicts between albanians becuase of religion

[Adrian]

Ushtari, who cares where Albanians lived then! You haven't lived in Kosovo( only small number in Metohija). That's the essence. Albanians started to settle Kosovo in 16 century and finaly took over majority after Great migrations. It is very possible that some christian Albanians participated in Great migrations and what about it?:confused:

Serbs left Kosovo, you cаme down! Over and out!


Dusan?! :D

History doesn't begin in VII century, you analphabet. lol


History

The Dardanians are first mentioned in 4th century BC. when their king Bardyllis succeeded into bringing various tribes in a single organization. Under his leadership Dardanians defeated several times Macedonians and Molossians. At this time they were strong enough to rule Macedonia through a puppet king in 392-391 BC and their continuous invasions forced a later Macedonian king to pay them a tribute in 372 BC In 385-384 we see them in alliance with Dionyssius defeating Molossians in a battle killing up to 15,000 Molossian soldiers and ruling their territory for a short period. They returned raiding the Molossians in 360. In 359 BC Dardanians under Bardyllis won a decisive battle against a Macedonian king Perdiccas III by killing the Macedonian king himself and 4,000 of his soldiers, and occupied the cities of upper Macedonia.[17][18]
Following the disastrous defeat of Macedonians by Dardanians, when king Philip took control of the Macedonian throne in 358, he reaffirmed the treaty with Dardanians marrying the Illyrian princess Audata, probably the daughter or the niece of Bardyllis.[19] This gave Philip valuable time to gather its forces and to defeat Dardanians still under Bardyllis in the decisive Erigon Valley battle by killing about 7,000 of them eliminating the Dardanian menace for some time.[20][21]
In 334 BC under the lead of Cleitus the son of Bardyllis, Dardanians in alliance with other Illyrian tribes, of the Taulanti under Glaukias and Autariate, attacked Macedonia which was this time under Alexander the Great. The Dardanians managed to capture some cities but were eventually defeated later by Alexander's forces [22][23]
In winter 280-279 BC when Celts began invaded Macedonia, the Dardanian king offered to help Macedonians with 20,000 soldiers, but they were refused by Macedonian king Ptolemy Keraunos, eventually contributing to his defeat and consequent death.[24][25][26] Unlike Macedonia, Dardanians didn't suffer much the Celtic invasion and Dardanian forces attacked them while they were returning north.
Dardanians were a constant threat to the Macedonian kingdom. In 230 under Longarus[27] they captured Bylazora from Paionians [28] and in 229 they attacked again Macedonia defeating in an important battle Macedonian forces under Demetrius II.[29] In this period their influence on the region grow and some other Illyrian tribes defected Teuta joining Dardanians under Longarus, forcing Teuta to call off her expedition forces in Epirus.[30] When Philip V rose to the Macedonian throne skirmishing with Dardanians began in 220-219 BC and he managed to capture Bylazora from them in 217 BC. Skirmishes continued in 211 and in 209 when a force of Dardanians under Aeropus, probably a pretender to the Macedonian throne, captured Lychnidus and looted Macedonia taking 20.000 prisoners and retreating before Philip's forces could reach them.[31] In 201 Bato of Dardania along with Pleuratus the Illyrian and Amynander king of Athamania, cooperated with Roman consul Sulpicius in his expedition against Philip V.[32] Being always under the menace of Dardanian attacks on Macedonia, around 183 BC Philip V made an alliance with Bastarnae and invited them to settle in Polog, the region of Dardania closest to Macedonia.[33] A joint campaign of Bastarnae and Macedonians against Dardanians was organized but Philip V died and Perseus of Macedon withdrew its forces from the campaign. Bastarnae crossed the Danube in huge numbers and although they didn't met the Macedonians, they continued the campaign. Some 30,000 Bastarnae under the command of Clondicus, seems to have defeated the Dardanians[34] but eventually they returned home and the plan of Philip V failed. In 177 BC, Dardanians sent an report to Roman Senate, accusing Perseus of Macedon for being again in alliance with Bastarnae against Dardanians, but the Roman investigating commission failed to find support for such accusations.[35]
In 88 BC, they invaded the Roman province of Macedonia together with the Scordisci and the Maedi.[36]
Polybius[37] writes of an event in which the Dardani ask for Roman aid against their enemies.
When the Rhodian envoys arrived in Rome the Senate, after listening to their address, deferred its answer. Meanwhile the Dardanian envoys came with reports as to the number of the Bastarnae, the size of their men, and their courage in the field.They gave information also of the treacherous practices of Perseus and the Gauls, and said that they were more afraid of him than of the Bastarnae, and therefore begged the help of the Romans. The report of the Dardani being supported by that of the Thessalian envoys who arrived at that time, and who also begged for help, the Senators determined to send some commissioners to see with their own eyes the truth of these reports; and they accordingly at once appointed and despatched Aulus Postumius, accompanied by some young men.
In AD 6, they were conquered by Rome and became part of the province of Moesia Superior (corresponding to present-day Serbia, northern fringes of Macedonia and northern Bulgaria). According to Strabo, they were divided into two sub-groups, the Galabri and the Thunaki.[38]
Dardania was conquered in AD 6 by Gaius Scribonius Curio and included into the Roman Empire, the Latin language was soon adopted as the main language of the tribe as many other conquered and Romanized.[39] At first, Dardania was not a separate Roman province, but was a region in the province of Moesia Superior in AD 87.[40][41] Emperor Diocletian later (284) made Dardania into a separate [42] province with its capital at Naissus (Niš). During the Byzantine administration (in the 6th century), there was a Byzantine province of Dardania that included cities of Ulpiana, Scupi, Stobi, Justiniana Prima, and others.

Rulers and nobles

Bardyllis[49] of the Dardani from 385 BC -358 BC
Audata probably daughter of Bardyllis and wife of Philip II married to him after the battle of 358.[50]
Cleitus the Illyrian son of Bardyllis, 4th century BC[51]
Bardyllis II probably Cleitus son, 4th century BC[52]
Bircenna granddaughter of Cleitus[53] and daughter of Bardyllis II.[54] She was a wife of Pyrrhus of Epirus.
Longarus[55] of the Dardani father of Bato
Bato of Dardania[56] of the Dardani son of Longarus

Dardanian Kingdom
The domain of the Dardanian kings was made up of many[57] tribes. The first and most prominent king of the Dardani was Bardyllis[49] who ruled from 385 BC to 358 BC. He was perhaps succeeded by Grabos (358 BC - 356 BC)[58][59] that may have been[60] Bardyllis's son. Little is known about Bardyllis II[61] (4th century BC) Bardyllis's son. Cleitus the Illyrian[61] (4th century BC) was his son. Tribal chiefs Longarus and his son Bato of Dardania took part in the wars[56] against Romans and Macedonians. The Dardanians, in all their history, always[62] had separate domains from the rest of the Illyrians.

Roman Dardania

During the administrative reforms of Diocletian (244 - 311) and Constantine I (272 – 337), the Diocese of Moesia was created, encompassing most of the central Balkans and the Greek peninsula. After a few years, however, the diocese was split in two, forming the Diocese of Macedonia and the Diocese of Dacia, encompassing the provinces of Dacia Mediterranea, Moesia Inferior, Dardania, Praevalitana and Dacia Ripensis.
Since 238, Moesia was constantly invaded or raided by the Carpi, and the Goths, who had already invaded Moesia in 250. Hard pressed by the Huns, the Goths again crossed the Danube during the reign of Valens (376) and with his permission settled in Moesia.
Late Roman[63] Dardania did not include the eastern part of the Dardania of Aurelian.

Byzantine Dardania
The area remained part of the Byzantine empire until the late early 7th century when the Slavic migration destroyed Byzantine authority in most of the Balkan peninsula. Since then Dardania ceased to exist as separate administrative entity.

Cities
Dardania's largest towns by the time it was part of the Roman province of Moesia Superior were Ulpiana, Therranda, Vicianum, Skopi,[64] Vindenis, and Velanis. By this time Naissus[65] (a previously Celtic settlement) was the province's most important city.The Romans had organized a mining town municipium Dardanicum[66] (in modern Socanica near the Ibar valley) was connected with the workings (metalla Dardanica[66]). Dacians[67] lived in Dardania in their city Quemedava.

References
^ Dardanioi, Georg Autenrieth, "A Homeric Dictionary", at Perseus
^ Latin Dictionary
^ Wilkes, J. J. The Illyrians, 1992, ISBN 0631198075, Page 85, "... Whether the Dardanians were an Illyrian or a Thracian people has been much debated and one view suggests that the area was originally populated with Thracians who where then exposed to direct contact with illyrians over a long period..."
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae, Dardanians, Scordisci and Moesians, Amsterdam 1978, by Fanula Papazoglu, ISBN 9025607934, page 131., "the Dardanians ... living in the frontiers of the Illyrian and the Thracian worlds retained their individuality and, alone among the peoples of that region succeeded in maintaining themselves as an ethnic unity even when they were militarily and politically subjected by the Roman arms [...] and when at the end of the ancient world, the Balkans were involved in far-reaching ethnic perturbations, the Dardanians, of all the Central Balkan tribes, played the greatest part in the genesis of the new peoples who took the place of the old"
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae...Fanula Papazoglu,1978‎,page 217
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae...Fanula Papazoglu,1978‎,page 523
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae...Fanula Papazoglu,1978‎,page 187,"We have very little information about the territory of the Dardanians before its inclusion in the Roman state, "
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae, Dardanians, Scordisci and Moesians by Fanula Papazoglu,ISBN 9025607934,page 265
^ a b Pannonia and Upper Moesia: a history of the middle Danube provinces of the Roman Empire The Provinces of the Roman Empire Tome 4,ISBN-0710077149, 9780710077141,1974,page 9
^ Wilkes, J. J. The Illyrians, 1992,ISBN 0631198075.,Page 85,"... Whether the Dardanians were an Illyrian or a Thracian people has been much debated and one view suggests that the area was originally populated with Thracians who where then exposed to direct contact with illyrians over a long period..."
^ Hauptstädte in Südosteuropa: Geschichte, Funktion, nationale Symbolkraft by Harald Heppner,page 134
^ Elsie, Robert (1998): "Dendronymica Albanica: A survey of Albanian tree and shrub names". Zeitschrift für Balkanologie 34: 163-200 online paper
^ The Greek Myths by Robert Graves, ISBN 0140171991
^ Appian, The Foreign Wars, III, 1.2
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, page 220, "... Leaving aside Strabo's comment on the dirty habits of the Dardanians, there is little on which to judge the general health of the Illyrian population. ..."
^ Greeks and Barbarians (Edinburgh Readings on the Ancient World) by T. Harrison,2001,ISBN 0415939593,page 140
^ The Cambridge ancient history: The fourth century B.C. Volume 6 of The Cambridge ancient history, Iorwerth Eiddon Stephen Edwards, ISBN 0521850738, 9780521850735 Authors D. M. Lewis, John Boardman Editors D. M. Lewis, John Boardman Edition 2, illustrated, revised Publisher Cambridge University Press, 1994 ISBN 0521233488, 9780521233484 Length 1097 pages. Page 428-429 link [1]
^ The Macedonian Empire: The Era of Warfare Under Philip II and Alexander the Great, 359-323 B.C. Author James R. Ashley Edition illustrated Publisher McFarland, 2004 ISBN 0786419180, 9780786419180 Length 486 pages. Pages 111-112 link [2]
^ The time of this marriage is somewhat disputed while some historians maintain that the marriage happened after the defeat of Bardyllis Women and monarchy in Macedonia Oklahoma Series in Classical Culture Author Elizabeth Donnelly Carney Edition illustrated Publisher University of Oklahoma Press, 2000 ISBN 0806132124,9780806132129 Length 369 pages [3]
^ The Macedonian Empire: The Era of Warfare Under Philip II and Alexander the Great, 359-323 B.C. Author James R. Ashley Edition illustrated Publisher McFarland, 2004 ISBN 0786419180, 9780786419180 Length 486 pages. Pages 111-112 link [4]
^ The Genius of Alexander the Great Author N. G. L. Hammond Edition illustrated Publisher UNC Press, 1998 ISBN 0807847445, 9780807847442 Length 248 pages. Page 11 link [5]
^ The Macedonian Empire: The Era of Warfare Under Philip II and Alexander the Great, 359-323 B.C. Author James R. Ashley Edition illustrated Publisher McFarland, 2004 ISBN 0786419180, 9780786419180 Length 486 pages page 117 link [6]
^ The Cambridge ancient history: The fourth century B.C. Volume 6 of The Cambridge ancient history, Iorwerth Eiddon Stephen Edwards, ISBN 0521850738, 9780521850735 Authors D. M. Lewis, John Boardman Editors D. M. Lewis, John Boardman Edition 2, illustrated, revised Publisher Cambridge University Press, 1994 ISBN 0521233488, 9780521233484 Length 1097 pages. Page 428-429 link [7]
^ A history of Macedonia Volume 5 of Hellenistic culture and society Author Robert Malcolm Errington Edition illustrated Publisher University of California Press, 1990 ISBN 0520063198, 9780520063198 Length 320 pages. page 160 [8]
^ The Illyrians By John Wilkes
^ A History of Macedonia: 336-167 B.C Volume 3 of A History of Macedonia, Nicholas Geoffrey Lemprière Hammond Authors Nicholas Geoffrey Lemprière Hammond, Frank William Walbank Edition illustrated, reprint Publisher Oxford University Press, 1988 ISBN 0198148151, 9780198148159 Length 690 pages. Page 253 Link [9]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank page 338
^ A history of Macedonia Volume 5 of Hellenistic culture and society Author Robert Malcolm Errington Edition illustrated Publisher University of California Press, 1990 ISBN 0520063198, 9780520063198 Length 320 pages. page 185 link [10]
^ A history of Macedonia Volume 5 of Hellenistic culture and society Author Robert Malcolm Errington Edition illustrated Publisher University of California Press, 1990 ISBN 0520063198, 9780520063198 Length 320 pages [11]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank page 335 link [12]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank page 404 link [13]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank page 420 link [14]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank p.470
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank p.491
^ A history of Macedonia By Robert Malcolm Errington p. 212
^ Wilkes, J. J. The Illyrians, 1992, ISBN 0631198075, Page 140, "... Autariatae at the expense of the Triballi until, as Strabo remarks, they in their turn were overcome by the Celtic Scordisci in the early third century Sc. ..."
^ Polybius, Histories,25.6
^ Strabo: Books 1‑7, 15‑17 in English translation, ed. H. L. Jones (1924), at LacusCurtius
^ http://www.balkaninstitut.com/pdf/iz...XXVII_2007.pdf
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, page 210,"... Here the old name of Dardania appears as a new province formed out of Moesia, along with Moesia Prima, Dacia (not Trajan's old province but a ...)"
^ The Illyrians by J. J. Wilkes, 1992,ISBN 0631198075, page 210, "...Though its line is far from certain there seems little doubt that most of the Dardanians were excluded from Illyricum and were to become a part of the province of Moesia..."
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, page 210,"...Here the old name of Dardania appears as a new province formed out of Moesia, along with Moesia Prima, Dacia (not Trajan's old province but a ...)"
^ Wilkes (1992): "Though almost nothing of it survives, except for names, the Illyrian language has figured prominently…" (p. 67)
^ A dictionary of the Roman Empire Oxford paperback reference,ISBN 0195102339,1995,page 202,"contact with the peoples of the Illyrian kingdom and at the Celticized tribes of the Delmatae"
^ Pannonia and Upper Moesia. A History of the Middle Danube Provinces of the Roman Empire. A Mocsy, S Frere
^ Stanley M. Burstein, Walter Donlan, Jennifer Tolbert Roberts, and Sarah B. Pomeroy. A Brief History of Ancient Greece: Politics, Society, and Culture. Oxford University Press, p. 255.
^ Epirus Vetus: The Archaeology of a Late Antique Province (Duckworth Archaeology) by William Bowden,2003,page 211: "... in the ninth century. Wilkes suggested that they represented a `Romanized population of Illyrian origin driven out by Slav settlements further north', ..."
^ The Oxford Dictionary of Byzantium (3-Volume Set) by Alexander P. Kazhdan,1991,page 248,"... were well fortified. In the 6th and 7th C. the romanized Thraco-Illyrian population was forced to settle in the mountains; they reappear ..."
^ a b Harding, Philip. From the End of the Peloponnesian War to the Battle of Ipsus, 1985, p. 93, ISBN 0521299497. Grabos became the most powerful Illyrian king after the death of Bardylis in 358.
^ Who's who in the age of Alexander the Great: prosopography of Alexander's empire Author Waldemar Heckel Editor Waldemar Heckel Edition illustrated, revised Publisher Wiley-Blackwell, 2006 ISBN 1405112107, 9781405112109 Length 389 pages, page 64 [15]
^ Wilkes 1995, page 120
^ Who's who in the age of Alexander the Great: prosopography of Alexander's empire Author Waldemar Heckel Editor Waldemar Heckel Edition illustrated, revised Publisher Wiley-Blackwell, 2006 ISBN 1405112107, 9781405112109 Length 389 pages, page 86 [16]
^ A History of Macedonia: 336-167 B.C By Nicholas Geoffrey Lemprière Hammond, Frank William Walbank page 47
^ Who's who in the age of Alexander the Great: prosopography of Alexander's empire Author Waldemar Heckel Editor Waldemar Heckel Edition illustrated, revised Publisher Wiley-Blackwell, 2006 ISBN 1405112107, 9781405112109 Length 389 pages, page 86 [17]
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, p. 86, "... including the names of Dardanian rulers, Longarus, Bato, Monunius and Etuta, and those on later epitaphs, Epicadus, Scerviaedus, Tuta, Times and Cinna. Other Dardanian names are linked with ..."
^ a b The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, p. 85, "The recorded names of Dardanian leader during the Macedonian and the Roman wars, Longarus, Bato..."
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae ... by Fanula Papazoglu,1978,ISBN-9025607934,page 445,"The assumption that the Dardanian kingdom was composed of a considerable number of tribes and tribal groups, finds confirmation in Strabo's statement about"
^ Harding, p. 93. Grabos became the most powerful Illyrian king after the death of Bardylis in 358.
^ The Greek world, 479-323 BC by Simon Hornblower,2002,ISBN-0415163269,page 272
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, p. 121,"The Illyrians of Grabus are unlikely to have been the subjects of Bardyllis defeated only two years earlier though some have suggested Grabus was his son and succesor [sic?]"
^ a b "The Journal of Hellenic Studies by Society for the Promotion of Hellenic Studies (London, England)", 1973, p. 79. Cleitus was evidently the son of Bardylis II the grandson of the very old Bardylis who had fallen in battle against Phillip II in 385 BC.
^ The central Balkan tribes in pre-Roman times: Triballi, Autariatae, Dardanians, Scordisci and Moesians by Fanula Papazoglu,ISBN 9025607934,page 216
^ Starinar,Books 45-46,by Srpsko arheološko društvo,Arheološki institut (Belgrade, Serbia),page 33
^ The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075,Page 49,"...historic Lychnitis around Ohrid and in Dardania around Skopje in the upper Vardar basin. Among the many tumuli surviving in Pelagonia only Visoi has so far been ..."
^ Naissos
^ a b The Illyrians by J. J. Wilkes, 1992, ISBN 0631198075, Page 258,"In the south the new city named municipium Dardanicum, was another 'mining town' connected with the local workings (Metalla Dardanica)."
^ Ethnic continuity in the Carpatho-Danubian area by Elemér Illyés,1988,ISBN-0880331461,page 223
^ Katičić, Radoslav (1964b) "Die neuesten Forschungen uber die einhemiche Sprachschist in den Illyrischen Provinzen" in Benac (1964a) 9-58 Katičić, Radoslav (1965b) "Zur frage der keltischen und panonischen Namengebieten im romischen Dalmatien" ANUBiH 3 GCBI 1, 53-76
^ Katičić, Radoslav. Ancient languages of the Balkans. The Hague - Paris (1976)

[Illirico]

The problem of Serbian People is that they have always lived in their myths propagated by their nationalist extremists. In this case, they can not effectively argue this thread but they "encounter" the provocative term "jul". :rolleyes:


Is Kosovo Serbia? We ask a historian.

Noel Malcolm
The Guardian, Tuesday 26 February 2008


"Kosovo is Serbia", "Ask any historian" read the unlikely placards, waved by angry Serb demonstrators in Brussels on Sunday. This is rather flattering for historians: we don't often get asked to adjudicate. It does not, however, follow that any historian would agree, not least because historians do not use this sort of eternal present tense.

History, for the Serbs, started in the early 7th century, when they settled in the Balkans. Their power base was outside Kosovo, which they fully conquered in the early 13th, so the claim that Kosovo was the "cradle" of the Serbs is untrue.

What is true is that they ruled Kosovo for about 250 years, until the final Ottoman takeover in the mid-15th century. Churches and monasteries remain from that period, but there is no more continuity between the medieval Serbian state and today's Serbia than there is between the Byzantine Empire and Greece.

Kosovo remained Ottoman territory until it was conquered by Serbian forces in 1912. Serbs would say "liberated"; but even their own estimates put the Orthodox Serb population at less than 25%. The majority population was Albanian, and did not welcome Serb rule, so "conquered" seems the right word.

But legally, Kosovo was not incorporated into the Serbian kingdom in 1912; it remained occupied territory until some time after 1918. Then, finally, it was incorporated, not into a Serbian state, but into a Yugoslav one. And with one big interruption (the second world war) it remained part of some sort of Yugoslav state until June 2006.

Until the destruction of the old federal Yugoslavia by Milosevic, Kosovo had a dual status. It was called a part of Serbia; but it was also called a unit of the federation. In all practical ways, the latter sense prevailed: Kosovo had its own parliament and government, and was directly represented at the federal level, alongside Serbia. It was, in fact, one of the eight units of the federal system.

Almost all the other units have now become independent states. Historically, the independence of Kosovo just completes that process. Therefore, Kosovo has become an ex-Yugoslav state, as any historian could tell you.

· Noel Malcolm is a senior research fellow at All Souls College, Oxford. He is the author of Kosovo: A Short History

[safinator]

"Jul Orthodox monasteries in Kosova are Albanian heritage" I don't have time to read all that's written but some of the Muslim Albanians here didn't say a peep about Orthodox Albanians when I confronted them on some "issues"(although I mentioned them and their contributions in Romania in a past thread),they probably regard them as non-ethnic\"not true" Albanians - my point is to ask what do you think about this? are Christians in Albania regarded as "different people"? (my guess is yes).
It's right then when i say that people know nothing about Albanians...

[Himera]

It's right then when i say that people know nothing about Albanians...

So, enlight them ,what they should know ...

[Adrian]

So, enlight them ,what they should know ...

They should know that muslim, chatolic, orthodox, atheist, evangelist, whateverist albanians...are the all the same. Doesen't exist any hate between us because of religion or anything else.

There are a lot of mixed marriages and nobody care or ask about religion of the couple.

[Rron]

M. Cerabregu in his Distortionism in Historiography, 19th century falsifications, New York, 1995 has provided a brief history of Kosovo’s Churches which takes a broader view of history and concludes that the Serbia claim that Kosovo’s churches are Serbian has no basis. Being that the Albanians were in the area before VI century, and have continued to use the churches through the centuries they also have a right to consider most of the churches and monasteries as their own. Below is a summary of Cerabregu’s work. The names of churches are reflective of how the Albanians of the area identified these centers of worship.

The Church of Shen Meria (St. Mary)
http://albter.com/wp-content/uploads/2012/03/ljevis2.jpgThe church was built by Byzantine ecclesiastic builders in downtown Prizren. Its Albanian-Byzantine basilica is the most original among churches. Conspicuous in the central section a double headed eagle dominates the altar. In 1326 reference about the Prizrendi archbishopric, indicates that history of Shen Meria starts at a distant past. It was chatered by various Byantine Emperors. Chart of Nemanja (according to Albanian etymology: nem+anja, literally meaning big+side)) indicates that the church was previously an old Byzantine archbishopry. Recent restoration (from a mosque to a church) revealed its original decorations. The double-headed eagle, in its color and design, painted as a fresco is an excellent copy of Comnens adapted symbol and testimony of emperor’s influence of authority.
In Prizren is also located The Shen-Pjetri (St. Peter) Monastery which dates from Byzantine era. Original fresco paintings and inscriptions were in Greek. Other churches in this area are: The walls and dome of Church of the Holy Saviour, in the Steske area stand the ruins of a Byzantine era church, in Korishe is located Byzantine era monastery, inside the city of Prizren is situated St. Archangels Church.
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The Shin Kolla (St. Nicholas)
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Further north, in the foothill of the lofty Albanian Alps, close to the river Bistrica, at the entrance of Rugova gorge is is situated Shin-Kolli (St. Nicholas) Church. The history of this monastery is closely linked to the life and deeds of a prominent Albanian Saint called Shin Kolla or Shin Kolli (St. Nicholas) during he Byzantine era. This church designation is preserved only among the Albanians. In the Slav literature the church is called Patriarchate of Peje-Pec, reflecting the preeminent role Emperor Dushan(according to Albanian etymology: dush being a prominent name and ab being a characteristic suffix), family had bestowed it.St. Nicholas chapel is situated in the southern part of the complex of three churches. The first church along the chapel is dedicated to our Lady of Odgria, the second church is dedicated to St. Dhimitri (us), and the third church is dedicated to the Holly Apostels. There is a narthex that connects the entrances of the three churches. In close proximity, archeologists have unearthed a site on which a church had existed, most likely dating from early Christianity.
Dusan in 1345 he converted Church of Shin Kolli to being the seat of patriarchate. But with the Ottoman takeover, archbishopric of Ohrid took jurisdiction over the church and Patriarchate ceased to exist. Serbs were helped by their status as Ottoman vassals and allies. In 1557, as a reward for Serbian assistance against Hungary, The Sultan, accepted recommendation of Mehmet Pasha Sokolovic, of Boshnjak descend, and appointed latter’s brother Makarie Sokolovic as patriarch, thus leading to the restoration of the seat of the Patriarchate. The seat was abolished again in 1690, after an Albanian insurrection lead by an Albanian Catholic friar, and forced Patriarch Arsenie Cernojevic to move north. Only after the area was occupied by the Serbs in 1912, the Church was restored as a Serbian Patriarchate which lasted until after the Second World War, when the seat was again moved to the north.

After adaption as a Slavic church, the Church experienced numerous restoration, although, the interior fresco painting of the existing church is representative of several periods. The original part of the church is preserved in architecture, while decorations and scripts have suffered changes.
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Gashi Church (Visoki Decani)
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This church is erected in the western part of Decani, the center of the Albanian Gashi clan settlement. It is situated in the foothills of the Albanian Alps, on the right bank of river Bistrice, facing the Decani gorge. Due to its situation within the Gashi clan’s settlements, the church has been traditionally been identified as Kisha e Gashit=Gashi Church. It is an immense building encircled by high walls.
The architect of the church was Franciscan friar Vito from Kotor. Architecturally, the construction represents a composition of Byzantine style (the dome), of Gothic (Catholic Church height), and Romanesque (shape of doors and windows) elements. The fresco painting, as well as other decorations were done by skilled Byzantine masters.
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The Church of Ulipiana (Gracanica)
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This church was built in the site of the ancient Ulpiana, as it was called prior to Slavic invasion of the Balkans and Justiniana Secunda since the time of Justinian the Great. The Church stands on the foundation of a Christian sanctuary which was erected above the tomb of two early Christian martyrs, during the time of Diocletian.
The church is considered a fine model of Byzantine architecture. Much of the building material was taken ready-made from the ruins of Classical Ulpiana. Walls contain stones with latin scripts, brick and tombstones from Roman times. The original fresco paintings have undergone renewal and changes in the course of centuries. The monastery played an important role as the residence of the archbishop from the time of its foundation in both Roman and Byzantine times.

[Rron]

Other Churches:

The Church of Monte Argentaria or Nova Barda

The Church is situated on a hilltop near the fortress of Nova Barda (Argjentaria), the location of a known as rich lead, silver and gold mine. Today the church is in ruins, probably since the time of barbarian invasions.
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The Church of Zvecani

The church is situated on the top of a conical hill where an Illyrian castle had existed. It was a Byzantine stronghold against barbarian invasions and during the time of Justinian the great was restored and enlarged. The high location of the church provides an unhindered view of Kosova Plain. In the central part of this high fortress stand the remains of a church built during the Middle Ages.
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The Church of Banjska

On the north of Mitrovica, on the left side of the Iber Valley stands a settlement and a church erected near a spa called Banjska. The monastery has been there before the barbarian invasions.

[Boiorix]

:lol00002:

[Shqipez]

bump

[Abeja]

Little by little all the truth is finally emerging. The Catholic and Orthodox identity of Kosovo is Albanian heritage.

[Laberia]

Some nations show restraint, shyness, or reluctance when it comes to exalting historical events and national heroes. India, for example, a country where thousands of myths originated, has refrained from underscoring the deeds of her national heroes.
Sylvain, Levy, India: "India does not have that worship of great men so important to us ... India has given birth to an exceptional genious, Asvaghosha ... Asvaghosha belongs entirely to Western learning" (cited by J. Grenier, "Imaginary India," Les lIes, Gallimard, 1959).
Conversely, it has become the characteristic of the Serb nation - as various scholars have observed - to glorify personages and events associated with nationalists pride. For imaginative, sentimental, or other reasons which shall not be examined here, the Serbs have created nationalistic myths as India has created religious ones.

Illustrative of this conception are a few examples picked at random from various books:
"Dusan’s achievement became more than a historical memory. It was to constitute a political programme for the Serbs who, early in the nineteenth century, were liberated from over five centuries of Turkish rule" (H.C. Darby [and others] ,A short history of Yugoslavia from early times to 1966, London, Cambridge U.P. 1966, p. 87) II "Nineteenth-century British statesmen did not use the affairs of Plantagenet England as an argument in forming their policy, but the memory of Dusan’s Empire, kept alive by folk-tales and ballads, was an important factor in the "Eastern Question" and the "Macedonia Problem" (ibidem). // "Urosh III who was murdered by his son Stefan Dushan was regarded as a saint although he had revolted against his own father, murdered his own brother and sought to murder his own son" (Temperley, op. cit., p. 63-64) II "Czar Stefan was named "Dushan" because he strangled his father, but his name is interpreted as ‘victorious’, (K. Jirecek, Geschichte derSerben, p. 365-366). II Plusieurs de leurs rois ont ete eleves au rang des saints de cette eglise sans l’avoir toujours merite par leur conduite" — "In this Church, several of their kings were elevated to the rank of saints without always deserving it through their conduct" (A. Boue, La Turquie d’Europe, II p. 65). II "Historically, Marko Kraljevich is a petty Serbian chieftain who served under the Turks against his Christian brethern when it paid him to do so... but popular imagination had attached to him the attributes of the ancient war-God" (Durham, Some Tribal . . . p. 108).
In so doing, however, they have insisted to the extreme upon the rights of their own nation which clash with those of other nations.

True, for instance, the Battle of Kosova, so greatly exalted by the Serbo-Montenegrins since Karadzic's time, was an important and sad event for the Slavs. However, when viewed objectively, one must concede that this battle, as specialist have not failed to remark - was not fought by the Serbs alone, but by a coalition of Balkan nations: Bulgarians, Vlachs, and Albanians (including 10 000 Croats). As a consequence, these nations should be imparted the merit due to them. Various sources suggest that the most numerous troops were the Albanian and that they were placed in the front rows.

The important role of the Albanians in this battle is attested by Greek and Turkish sources: Hierax, Chronique sur l’Empire des Turcs, Sathas, Bibliotheca Graeca, I, p. 247. See also S. Pulaha, The Albano-Turkish War in Ottoman sources (in Albanian), Tirana, 1968 and Enciklopedija Jugoslavije, knj. 4, Zagreb, 1960, p. 467.
The Ottoman army was led by Sultan Murad I and the military commander Evrenos Bey. The battle began with the advance of the Serbian cavalry and Albanian infantry, which completely destroyed the left wing of the Ottoman. Problems for the Christians began when Vuk Branković betrayed and withdrew and the Ottomans were finally achieved by substantial reinforcements and were thus able to defeat the enemy army, tired and outnumbered.

Practically the whole Serbian and Albanian nobility was exterminated on the spot along with Albanian Princ Teodor I Muzaka and Serbian Prince Lazar Hrebeljanović.

Source: Historia ovvero Historia turco-bizantina 1341-1462 Ducas

Besides, the victory of the Turks in that battle is said to have been occasioned by the treason of Vuk Branković, Knez Lazar's son-in-law, who deserted to the Turks at the critical point of the battle with a large number of Serbs.


At the turn of the century, an attempt was made by the Serbian intelligentzia to deny the betrayal (see A. Arnautovic, La poesie kossovienne, Paris (pamphlet, reprint from Revue Yougoslave, 1919).


The important role of myths becomes evident when one thinks that the Battle of Nikopolis on the Danube, where the army of Sigismond of Hungary fought in 1395 against Beyazit, was just as decisive as that of Kosova, and perhaps as important, according to some scholars, as the very capture of Constantinople by the Turks. Yet we are heedless of its importance because of lack of myths. The Turkish victory on this battle is also due to the Serb troops fighting on the Turkish side, Beyazid being married to the sister of Stefan Lazarevic.

.... . This victory of Islam was to no small degree due to the Servian troops fighting on the Turkish side. The Servians recovered Belgrade, but in the long run this gain hardly compensated them for the disaster which they prepared by strengthening the Ottoman Empire," (C.N. E. Eliot, Turkey in Europe, 1965 ed. p. 41).

”Furthermore, in response to Turkish pressure, some Serbian noblemen wed their daughters, including the daughter of Prince Lazar, to Bayezid. In the wake of these marriages, Stefan Lazarević became a loyal ally of Bayezid, going on to contribute significant forces to many of Bayezid’s future military engagements, including the Battle of Nicopolis.”,( The Ottoman Empire, 1700–1922 By Donald Quataert, p. 26)

As to the hero of Kosova Battle, widely sung by the Serbs in the 19th century, most people will perhaps show surprise at learning that in all likelihood he was Albanian. His name, which was not recorded in Serbian church documents - perhaps for the simple reason that he might have been Catholic, perhaps also for other motives - became known to us thanks to a casual traveler and through Turkish documents: originally Copal - which is Albanian - it was Serbized, as were at that time other Albanian names, thus becoming Kopilic. In the 18th century, Kopil, Kopilic, underwent another modification and at present is merely known as Obilic.

Dragutin, Kostic, "Milos Kopilic — Kobilic — Obilic," Revue Internationale des etudes balkaniques, 1935, I, pp. 232-254. According to Kostic, the absence of the hero’s name from Serbian docments may be attributed to the chroniclers’ habit of mentioning merely names of well-known nobles. Evidently, Milos did not come from a prominent family.
The Balkan word Kopil (non-Slavic) is considered by F. Miklosic (Etym Worterb. d. Slav. Spr.) and by Skok (Juznoslav Fil XII p. 142) as being of Albanian origin. In Albanian it also has the meaning of smart, skilled. Kostic has indicated two localities by that name.
Surprisingly, Kostic attributes also to the first name of the hero an Illyro-Albanian ongin. Duje Rendic-Miosevic has shown clear evidence that some old Croatian names have an Illyrian origin: e.g. Licca, Pleto (Illyr. = Liccavus, Pletor), among many others (see D. Rendk-Miocevic, "Prilog proucavanju nase ranosredovjecne onomastike," Starohrvatska pros vj eta, ser. III, 1949, 1, pp.9-21). Considering that the Illyrians inhabited the Dalmatian coast before the coming of the Slavs, this fact might seem perfectly normal—the very name of Dalmatia is of Illyrian origin. But to attribute to Milos, which has eventually become so popular a name among the Slavs seems curious. Yet Kostic remarks that the name does not appear in Serbian documents before the 13th century and even then is not used by people of high rank. Kostic argues that Milos may be the Slavized form of the Albanian mir and osh. Kostic links the suffix osh (and ush) to Albanian. He points out that it is added to adjectives; thus bardh-bardhosh; kuq-kuqalosh; vogel-voglush, voglosh. The suffix is also used with names; thus Belush, Tanush, Mirush, etc.
Obilic’s hypersensitiveness to suspicions expressed by others as to his word of honor (besa), also reveals, in Kostic’s opinion, his Albanian origin. Finally, Kosticc refers to Elezovic who has pointed out the cult professed by the Albanians for Obilic.
According to Prof. S. Skendi (Balkan Cultural Studies, East European Monographs, Boulder, dif. Columbia Univ., 1980, p. 147, no. 13), M. Budimir has expressed a similar opinion in "Digenis und Marko Kraljevic," Extrait des Actes de 4e Congres international des etudes byzantines (Bul. de l’irist. archeol. bulgare, tome 10, 1936, Sofia, 1936, p. 17. — I have not been able to consult this study.).
“Albert Lord of Harvard University stated in 1982 that Albanian epic songs about the Battle of Kosovo were not translations of the Serbian epic songs, as was previously thought. Lord argues that the two traditions emerged more or less independent of each other. According to him, major elements of the Albanian tale of the assassination of Sultan Murad cannot be found in the corresponding Serbian accounts, while these elements can be traced to Albanian folklore. The Serbian and the Albanian traditions came into contact in the region of Sandžak, where they were fused.”…(Lord, Albert (1984). “The Battle of Kosovo in Albanian and Serbocroatian Oral Epic Songs”. Studies on Kosova. East European Monographs 155. ISBN 9780880330473)

[Vožd]

What a bunch of bullshits :picard1:
There was no Albanians on Kosovo in middle age.

[Div]

Great Post! Very enlightening.

[The Illyrian Warrior]

What a bunch of bullshits :picard1:
There was no Albanians on Kosovo in middle age.

Your biggest defense is middle age and 'demographics' from Devshirme tax collection who was carried out solely going by names, those names is true today sound slav/serb but during that time orthodox did carry those names whilst many people in reality had 'slavic' christian names who were Albanian speaking also vlach had those names but were different ethnos, the tax collection in reality were about names who latter on Serb academia lumped all those names into serb ethnos altogether so the picture was clearly in your favor as Islam was not prominent to differ the real demographic make up during that time.

In prizren alone.

In 1623, Pjetër Mazreku, who in 1624 succeeded Bizzi as Archbishop of Antivari, reported that the city was populated mostly by Muslims, who numbered 12,000 and were mostly Albanians.[45] The Catholics of the city spoke Albanian and Slavic and 200 of them were Albanians.[45][46] The Orthodox element was composed of 600 Serbs.

[Vožd]

Your biggest defense is middle age and 'demographics' from Devshirme tax collection who was carried out solely going by names, those names is true today sound slav/serb but during that time orthodox did carry those names whilst many people in reality had 'slavic' christian names who were Albanian speaking also vlach had those names but were different ethnos, the tax collection in reality were about names who latter on Serb academia lumped all those names into serb ethnos altogether so the picture was clearly in your favor as Islam was not prominent to differ the real demographic make up during that time.

In prizren alone.

1623. is 17th centuty, not middle age. Its ottoman occupacy time.

[Laberia]

Please, someone from the mods clean this thread from the nonsense posts of this servian member Vožd.

[The Illyrian Warrior]

1623. is 17th centuty, not middle age. Its ottoman occupacy time.

In pre ottoman period there was no reliable statistics available to be able to measure ethnic make up of Kosovo (even during Ottomans it was only collection tax stats by names who again had flaws to define real ethnic make up) what is certain from limited documents is that Kosova was not entirely serb, less so holy land as you claim to be, there were three main groups, slavs, albanians, vlachs who lived next to each other.