1
Subject: Name of places and greek gods from the albanian language.
Author: Constantin   (Authenticated as Constantopolis)
Date: January 18, 2004 at 5:42 PM
Reply to: Constantin, are you a copy-cat or an MPD? by Ivayla

Ivayla i am the Breaker Hand = Thyejdoren. If any here dont belive that all this 60 name aint albanish buy your self a english-albanish dictionary and see for you self if im wrong or not. Caprice have you ever heard about the dance Luleander well the illirians invented the dance, the name is dervied from the illirian LULE ANDER in albanish LULE ENDERR meaning DREAMING OF FLOWERS many girls are named LULEJETA meaning LIFE OF A FLOWER, there some fue girls that is named LULEANDRA. Satu din svenska tönt tror inte att jag förstår vad du säger jag kan snacka flera spåk. The albanian civilazation have reached many culturs and influnce them. The mame England is dervied from the albanish ENGJELL meaning ANGEL. ENGLAND means THE LAND OF THE ANGELS. Holland or even know as NETHERLAND or in swedish NEDERLÄNDERNA the name is dervied from the ilirian NE ANDER LAND in albanish NE ENDERR LAND meaning IN THE DREAM LAND. A place in Danmark is call'd YLLAND the name is dervied from the albanish YLL LAND meaning THE LAND OF THE STARS. A plce in Sweden is call'd Skaneland the name i s allso dervied from the albanish S'KANE LAND meaning THEY DONT HAVE NO LAND. The name of the MEDITERRANEAN SEA is dervied from the albanish ME DITE RRAN meaning THE FOLIN

READ THIS.... IT IS ABOUT HISTORY AND ETMOLGY OF SO CALL'D GREEK MYTHOLOGY THAT IN FACT ARE ILLIRIAN/ALBA-NIAN MYTHOLOGY. ALL THE NAME OF THE GODS I OF ILLIRAN WORDS.

From Hesiod: c.700 B.C., the opening lines of 'Theogony', 'Genesis of the Gods'.

"Verily at the first Chaos came to be, but next wide-bosomed Earth (Ge),
the ever-sure foundation of all the deathless ones who hold the peaks of
snowy olympus, and dim Tartarus in the depth of the wide-path Earth, and Eros
(Love), fairest among the deathless gods, who unnerves the limbs and
overcomes the mind and wise counsels of all gods and all men within them.
From Chaos came forth Erebus and black Night; but of Night were born Aether
and Day (Hemera), whom she conceived and bare from union in love with Erebus.
And Earth first bare starry heaven, equal to herself, to cover her on every
side, and to be an ever-sure abiding-place for the blessed gods. And she
brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell
amongst the glens of the hills. She bare also the fruitless deep with his
raging swell, Pontus, without sweet union of love." (Hesiod; translated by
H.G. Evelyn-White, p. 87.)

Genealogy Chart of Dionysus

Chaos
/ \
Erebus / \ Ge 1
*(Gaea) Soil, Earth

Night-wind I I Tartarus
Rake
I I
Night
Eros Wind

I I

Father Aether Ge 2 *
Earth Mother
\ /
Moon-fell/Hemera \ /
\ /
'I" fell Uranus
-Ge 3 * Mother Earth
\
/
Aphrodite
(Aferdite) Dawn
I
I
He is 'I' Kronus
-Rhea Cloud
I
I
Voice Zeus
-Zemelo
I
Know -'I'-Voice Dionysus

(* The number denotes 'Ge' at the different stages of evolution: soil -
earth (Mother) -
Mother Earth. author added)
I
I
- The Way to The Shkumbi (Genusus) River
(a reasoning process)
____________________________________________

In the beginning, Hesiod says, there was 'Chaos' (pronounced 'Kaos').
From that emerged 'Ge',.....and so on. We know that the four principal
tribal groups of Albanians that has emerged from the past were Cham, Gege,
Tosk, and Lap. Let us suppose that the story might have been: 'In the
beginning there was a split or breaking away', Cha (just because the Greeks
call it 'Kaos', and interpret a meaning in Greek, it should not prevent one
from using the concept 'Cha' as in 'ch' and interpret it in another way).
What emerged then from that split was the earth mother as a result of the
wind (er) raking (tarr) the loose soil (ge 1), until it came together to
form the earth (ge 2).

We have now accounted for two of the four principal tribes, the Cham
and the Gege. Since the Ge was the mother, we might assume that the split
indicated the creation of a mother and father. The Greeks perhaps did not
understand this in their analysis of Hesiod's writings. Not until Ouranos,
the Greek word for Heaven, do we find the father. However this presented a
problem for the Greeks, because when Ouranos married Ge, he was marrying his
mother. I don't think that was the intended thought...hence the numbered
'Ge' in this interpretation depicting the different stages in evolution, or
time period, of the earth's creation and succession. The idea of a virgin
birth becomes apparent in the Greek interpretation because it was thought
that since there was no father present in the beginning, as the Greeks
understood things, it was the only explanation. We might account for the
father in the initial story by Hesiod, though he may not have understood it
as such or expressed it so. Perhaps it is a good opportunity to mention that
the Greek historian Herodotus (c.450 B.C.) stated that the Greeks did not
know or understand much about the origin or the nature of the functions of
their gods.

What we have left of the four principal tribal groups is Tos and Lap
(or Lab). 'In the beginning there was a split; one part left or was
abandoned by the initial split (la) and became the soil (ge), the other part
left, or was abandoned by the initial split (la) and became the 'darkness,
night (tos)'? Though this is expressed in a matter of fact manner, these
stories may have had a more primitive element to them initially and then
evolved into subsequent ideas of what became known as 'family'. With regard
to a father before the arrival of Ouranos, one must review Hesiod's Erebus,
night-wind and Aether (At her), shown on the genealogy chart, and think about
a possible Illyrian explanation, remembering that the 'tos' has been
identified with the opposite of 'soil', 'earth'. (In southern Albania there
is a river known as Semeni: Latin -'seed'.)

'Ouranos' is the classical Greek meaning for Heaven. In Albanian 'ou
ra' means 'I fell'. 'Ou' represents the name of the first god and the word
survives in Albanian as the personal pronoun 'I'. Imagine early man viewing
the sky around him. He notices that at every point that he views, the sky
appears to fall to the earth. His understanding may be that god comes to
earth. Place your finger at the point where the sky touches the
earth...follow the path of the sun as it goes overhead. You are making a
bridge over your head. In Albanian the word for bridge is 'ura'. 'Urate'
means the 'blessed Father'. How did these words originate and evolve in the
Albanian language. This concept of 'ra' is very important if one wishes to
understand the ancients and word development and usage.

We know that the dividing line between the four principal tribes is
generally thought to be the Shkumbi River. North of the River are the Geges.
In Albanian 'veri' is the word for 'north' - the place of the egg (ve{z}
ri)? South of the River, 'iuge', is 'the divine earth' (soil). In some
primitive way the early stories may have evolved whereby there was some
comparison of the beginnings with the concept of a marriage and even what
appears to be the concept of the 'fertilization' of an egg. That beginning
could be placed somewhere along the Shkumbi River, the ancient name of which
was Genusus. In classical Greek 'genesis' meant 'the beginning'. In
Albanian 'ge nuse' means the 'earth as a 'bride' - a bride of heaven? 'The
beginning' may have been conceptualized as taking place when heaven married
earth. (Ge - the root for many words in Albanian dealing with the soil, land,
etc.) The concept 'ge nuse' may have then passed on to the Hellenes and
evolved into the meaning of 'beginning', 'genesis'. The same might be said
with regard to the concept of 'heaven', 'ou ra' nos. It may be that the
ancients thought of the 'beginning of the world' taking place when Heaven
married Earth.

"And Earth first bare starry heaven, equal to herself, to cover
(spread over) her on every side...". (Hesiod). In Albanian 'dhenderr' =
'groom'. 'Dhe' (ge) means 'soil', 'earth'. 'Nder' = 'extend', 'spread'.

One offspring of the marriage of Heaven and Earth was the sun, or
dawn, 'aferdite' in Albanian. In Albanian 'lind' = 'born' and 'lindje' =
'east'; 'perendim' '= 'west' and 'Perendia' = 'God'. The terms equate the
birth of the sun in the east and in the old Illyrian beliefs in ancestoral
worship, when a person dies he became 'god-like'. The sun passes on to the
west and then out of sight. In Greek, the 'Zephyr' referred to the 'west
wind'. In Albanian 'Ze fare' = 'the voice, or message of the ancestors',
'the seed'.

In Greek mythology there is a hideous story of a 'foam birth'
attached to the beginnings of Aphrodite, the supposed goddess of love and
beauty. In the Albanian version, the story of Aferdite could very well
exemplify love and beauty, whereby Heaven and Earth marry and touch and at
that point there is the birth of dawn. The old name of Elbasan, a city in
the vicinity of the Shkumbi River is 'Scampa'. In Albanian 's cam pa' = 'I
did not' or 'could not see'. It was perhaps the place where one couldn't
see because the first day in the beginning of the world did not yet come
about.' 'Shkumbe', in Albanian, = 'foam'.

Kronus was the son of Ouranos. 'Kr oun' in Albanian is 'He I'., or
'He is I'. That is god coming to earth as a mortal, or sending his son to
earth - 'Kr esht oun'. Eshtune is the word for Saturday in Albanian, the
sixth day. According to the Bible, God made the heaven and earth, and on
the sixth day he made man.

Dionysus in Thracian was written 'Diounsis' . It is my contention
that his name reflected his first name, Di and the names of his father, Zeus
and great grandfather Ouranos - as last and middle names, if you will.

{Since Illyrian was supposedly not a written language, we might be
aided by the writing and spellings in both the Thracian and Etruscan
languages. We might also find out some day that it was a written language.
One work, 'The Etruscans Begin to Speak' by Z. Mayani, might hold the clue.
Another relevant and interesting work with regard to concepts mentioned would
be 'The Sacred Symbols of Mu' by James Churchward, 1933, although he lacked
important information about the Illyrians that is being expressed presently.)

Since the late 1960's, early 70's, I kept in mind the following
quote from the 1963 Encyclopedia Britannica (but the quote, I believe, was
also present in much earlier editions as far back as 1911, and possibly the
late 1800's):

"Thrace...There is on well-defined difference between aboriginal
Thracians and Illyrians. Thus there was an Illyrian tribe. Brygi; a Thracian
tribe, Bryges; and, in Strabo's time, a tribe called Dardanii, then reckoned
Illyrian, living next (to) the Thracian Bessi (in whose land was the oldest
oracle of Dionysus), were probably as much Thracian as Illyrian." (Vol.22,
P.159)

It would appear that a full account of the original function of
Dionysus (Diounsis) could be had by researching the relation of the god with
the concept of the Albanian 'Besa' of ancient time. Even Leka E Madhe made
contact with the Bessi priests in order to ensure the success of his mission
or future. 'Besa' was a concept important to kings or rulers.

With the memory of this quote from the Encyclopedia in mind, along
with the Thracian spelling of Dionysus, 'Diounsis', one day in 1978 I started
to review the genealogy of Dionysus. The ideas kept increasing. At one
point I concluded that it could have been possible that ancient man thought
the 'beginning of the world' - at least in their early stories - took place
in central Albania along the Shkumbi River. Somewhat surprised by what I
thought I had discovered I started to wander in the library and I found
myself looking for an atlas of old maps with ancient names. It was then that
I discovered that the old name of Shkumbi was Genusus. I knew then what I
had found. When the ideas unraveled as they did, the book was the initial
response to this new idea - and published in 1980 - so that this discovery,
this reasoning process, could be documented. The long time period since
then, 21 years, can be explained simply by 'the condition' of the Albanian
people - the result of many factors.

Other ideas followed: for example, 'Parthenon', 'Pe arthen Oun' =
'from where I come' referring to the first god; 'Mediterranean', 'me dite
rran' = 'with the falling day'. One interesting idea included the missing
continent of Atlantis. Atlantis might actually be Greece before the flood.
Zeus was the rain god and the arrival of his generation of gods might be
signified by the flood. 'At enna', 'father's nine' (see the Etruscans Begin
to Speak), could be a reference to the nine muses in Greek Literature. 'At
lan' in Albanian could be 'the father abandoned'. The names of the muses may
not be names at all but the story of the abandonment of Greece by the
original inhabitants, the Illyrians. One name was 'Terpsichore'. 'Why is
all torn up'?

I realize that this brief outline may seem like an oversimplification
but it is a starting point. I also realize that liberties have been taken
with regard to changing some vowels and simplifying some meanings, but I
would think that the time element involved, reaching far into the unrecorded
era, provides sufficient license to examine many possibilities - some of
which may be closer to the true stories compared to any 'acceptable'
interpretations by others. It is not that one isolated word or idea was
taken and placed in an Albanian context. The analysis re-directs a Greek
writing into an Illyrian context that seems more suited to the attempted
substance of the work and possibly more geographically and culturally
accurate. Also, we cannot suppose that primitive ideas started with the
correct grammar and spellings that we know today, nor can we assume that
changes were not made as ideas passed from one culture to another or that
ideas that were plagiarized were in fact done without changes.

Finally, what is important is that there will be many ideas which
learned Albanians can understand and proceed with to find obvious
confirmations when re-analyzing some cultural and lingual (names and words)
facts that they have an expertise. Also, some liberties should be
exercised initially within respective disciplines so as not to be confined to
the ever present 'academic strait-jacket' others would wish upon us. There
should be a more complete accounting of the Illyrians than heretofore
available in the general knowledge of the history of the world.

The Illyrians are beginning to speak to us, their descendants. Perhaps
it is a 'west wind', 'a message from our ancestors'. It is our duty to
know the truth about our heritage and the religion of our ancestors and what
it means in relation to other religions. It is our duty to demand and
exclaim the unity of all our family members from the superficial, unnatural
divisions that have brought upon the Albanians such catastrophes as well as
delays in our attempts in understanding who we are in relation to our
history. It is our duty to share in the beauty of that heritage and not to
be always consumed by the attempts of others to confiscate our identity and
our lands, generation after generation. Unity would diminish that problem
greatly. The renaissance of the Illyr-Albanians is here:

It is one thing to exclaim that the 'only religion for
Albanians is
Albanianism'. It is quite another to know what that religion
is and
sense the spirituality of it. 'Oh Albania, My Poor
Albania...who
has put your head in the ashes? You were once a woman of the
greatest importance; the people of the Earth used to call thee
Mother' - Mother Earth.

SO WHAT DO YOU THINK NOW.

Messages in this thread: